‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬

‫ﻳﻘﻮﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺭﺅﻳﺔ ﺷﺮﻋﻴﺔ ﳌﺬﻫﺐ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﻋﻼﻗﺔ ﺫﻟﻚ ﲟﻮﻗﻔﻬﻢ‬
‫ﺍﻟﺴﻴﺎﺳﻲ‪ ..‬ﻭﻋﻠﻰ ﺭﺅﻳﺔ ﺳﻴﺎﺳﻴﺔ ﲢﺎﻭﻝ ﻭﺿﻊ ﺍﳊﺮﺏ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ ﺍﳊﺎﻟﻴﺔ ﰲ ﺇﻃـﺎﺭ‬
‫ﻣﻮﺿﻮﻋﻲ ﺑﻌﻴﺪ‪‬ﺍ ﻋﻦ ﺍﻟﻌﻮﺍﻃﻒ ﻭﻋﻦ ﺍﻟﺴﻄﺤﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﱵ ﺻـﺎﺣﺒﺖ ﺗﻠـﻚ‬
‫ﺍﳊﺮﺏ‪.‬‬

‫ﻭﺣﺎﻭﻟﺖ ﺃﻥ ﺃﺧﺮﺝ ﺑﺎﻟﺒﺤﺚ‪ ،‬ﻋﻦ ﳎﺮﺩ ﻣﺘﺎﺑﻌﺔ ﺍﻷﺧﺒﺎﺭ ﻭﲢﻠﻴﻠﻬﺎ‪ ..‬ﺇﱃ ﺃﻣـﺮ‬
‫ﺃﻋﻤﻖ ﻣﻦ ﺫﻟﻚ ﻭﺃﻫﻢ ‪ ،‬ﺃﻻ ﻭﻫﻮ‪ :‬ﻣﻌﺮﻓﺔ ﺍﳋﻴﻮﻁ ﺍﳋﻔﻴﺔ ﻭﺭﺍﺀ ﺗـﺪﺍﻋﻴﺎﺕ ﻫـﺬﺍ‬
‫ﺍﻟﻌﺪﻭﺍﻥ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺍﳋﺮﻭﺝ ﺑﺎﻟﺘﺤﻠﻴﻞ ﺍﻟﺴﻴﺎﺳﻲ ﻋﻦ ﳎﺮﺩ ﺗﻮﻗﻴـﺖ ﺍﻷﺣـﺪﺍﺙ‪،‬‬
‫ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﻣﺴﺘﻘﺒﻞ ﺻﺮﺍﻋﺘﻨﺎ ﻧﻈﺮﺓ ﴰﻮﻟﻴﺔ ﺗﻀﻊ ﺍﳊﺮﺏ ﰲ ﺇﻃﺎﺭﻫﺎ ﺍﻟﺸـﺎﻣﻞ‪..‬‬
‫ﺿﻤﻦ ﺳﻠﺴﻠﺔ ﺍﻷﺯﻣﺎﺕ ﺍﻟﱵ ﲤﺮ ‪‬ﺎ ﺃﻣﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫ﻋﺴﻰ ﺃﻥ ﻧﺴﺎﻫﻢ ﰲ ﺇﻧﻘﺎﺫ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﻟﻐﺮﻕ ﰲ ﻇﻠﻤـﺎﺕ ﺍﳉﻬـﻞ‪،‬‬

‫ﻭﺳﻘﻮﻁ ﺍﻟﻮﻋﻲ‪.‬‬

‫ﻭﺃﹸﺧﺘﺘﻢ ﺍﻟﺒﺤﺚ ﲝﺪﻳﺚ ﻋﻦ ﺣﻘﻴﻘﺔ ﺃﺯﻣﺎﺗﻨﺎ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ..‬ﻭﻣﺪﻯ ﺃﺛﺮﻫﺎ ﻋﻠـﻰ‬

‫ﻗﻀﺎﻳﺎ ﺍﻷﻣﺔ ﺍﳌﺼﲑﻳﺔ‪ ،‬ﰲ ﳏﺎﻭﻟﺔ ﻟﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺃﻣﺮﺍﺿﻨﺎ ﺍﻟـﱵ ﻗـﺪ ﳜﻔﻴﻬـﺎ‬
‫ﺿﺠﻴﺞ ﺍﳊﺮﺏ‪.‬‬
 ‫ﺍﻟﻔﻬﺮﺱ‬

‫ﻣﻘﺪﻣﺔ‪6 .............................................................................‬‬

‫ﺍﻟﺒﺤﺚ‪9 ...........................................................‬‬ ‫ﺍﻟﻐﺮﺽ ﻣﻦ‬

‫ﺭﺅﻳﺔ ﺷﺮﻋﻴﺔ ﻟﻠﺸﻴﻌﺔ‪:‬‬

‫‪16‬‬ ‫• ﶈﺔ ﺗﺎﺭﳜﻴﺔ‪..................................................................‬‬

‫• ﻋﻘﻴﺪﺓ ﺍﻟﺸﻴﻌﺔ ﺍﻷﺛﻨﺎ ﻋﺸﺮﻳﺔ‪18 ................................................‬‬

‫‪29‬‬ ‫• ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﻋﻘﻴﺪﺓ ﺍﳌﺴﻠﻤﲔ ﻭﻋﻘﻴﺪﺓ ﺍﻟﺸﻴﻌﺔ‪.............................‬‬

‫‪37‬‬ ‫• ﻣﻮﻗﻒ ﺍﻟﺸﻴﻌﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪...............................................‬‬

‫‪48‬‬ ‫• ﻗﻮﻝ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﺸﻴﻌﺔ‪...........................................‬‬

‫• ﳌﺎﺫﺍ ﻳﺘﺸﻴﻌﻮﻥ؟!‪51 ...............................................‬‬

 ‫ﺭﺅﻳﺔ ﺳﻴﺎﺳﻴﺔ ﻟﺘﺪﺍﻋﻴﺎﺕ ﺣﺮﺏ ﻟﺒﻨﺎﻥ ‪:2006‬‬

‫‪56‬‬ ‫ﲤﻬﻴﺪ‪.............................................................‬‬

‫ﺍﳊﺎﻟﺔ ﺍﻟﺪﻭﻟﻴﺔ ﺍﻟﱵ ﺳﺒﻘﺖ ﺣﺮﺏ ﻟﺒﻨﺎﻥ‪57 ................................‬‬

‫‪62‬‬ ‫ﺣﺰﺏ ﺍﷲ‪ ..‬ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﻮﺍﻗﻊ‪........................................‬‬

‫‪71‬‬ ‫ﺗﺴﺎﺅﻻﺕ ﳊﺰﺏ ﺍﷲ‪...............................................‬‬

‫‪79‬‬ ‫ﺍﻷﻫﺪﺍﻑ ﺍﻹﻳﺮﺍﻧﻴﺔ ﻣﻦ ﺍﳊﺮﺏ‪.......................................‬‬

‫‪88‬‬ ‫ﺃﻫﺪﺍﻑ ﺣﺰﺏ ﺍﷲ‪.................................................‬‬

‫ﺍﻷﻫﺪﺍﻑ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻣﻦ ﺍﳊﺮﺏ‪90 ......................................‬‬

‫ﺃﺯﻣﺎﺗﻨﺎ‪96 .........................‬‬ ‫ﻣﻮﻗﻒ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ‬

‫‪106‬‬ ‫ﺣﺮﺏ ﻟﺒﻨﺎﻥ‪ ..‬ﻭﺃﺯﻣﺎﺗﻨﺎ ﺍﻟﺪﺍﺧﻠﻴﺔ‪...............................‬‬

‫‪114‬‬ ‫ﺧﺎﲤﺔ‪............................................................‬‬
 ‫ﻣﻘﺪﻣﺔ‬
‫ﱂ ﺃﻋﺮﻑ ﰲ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﺴﻤ‪‬ﻰ ﳍﺬﺍ ﺍﻟﺘﺼﺮﻑ ﺍﻟﺬﻱ ﺭﻓﻊ ﻓﻴـﻪ ﺁﻻﻑ ﻣـﻦ‬
‫ﺍﳌﺘﻈﺎﻫﺮﻳﻦ ﺷﻌﺎﺭﺍﺕ ﻭﺻﻮﺭ‪‬ﺍ ﻟﻴﻌﱪﻭﺍ ﻓﻴﻬﺎ ﻋﻦ ﻓﺮﺣﺘﻬﻢ ﲟﻦ ﻳﺮﻳﺪ ﻗﺘﻠﻬﻢ‪ ..‬ﺑﻞ ﺗﻄﻬـﲑ‬
‫ﺍﻷﺭﺽ ﻣﻨﻬﻢ !‬

‫ﺭﻓﻊ ﺍﳌﺘﻈﺎﻫﺮﻭﻥ ﺻﻮﺭ‪‬ﺍ ﻟﻠﺬﻱ ﻇﻨﺘﻪ ﺯﻋﻴﻤ‪‬ﺎ ﺍﳌﺴﻤﻰ "ﺣﺴﻦ ﻧﺼﺮ‪ "!!...‬ﻗﺎﺋﺪ ﺣﺰﺏ‬
‫ﻟﺒﻨﺎﻥ ﺍﻟﺸﻴﻌﻲ !‬

‫ﺑﻞ ﻭﺩﺷﻨﺖ ﺑﻌﺾ ﺍﳌﻮﺍﻗﻊ ﺍﻹﺳﻼﻣﻴﺔ !! ﻭﺍﶈﺴﻮﺑﺔ ﻋﻠﻰ ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ..‬ﲪﻠﺔ‬
‫ﻟﻨﺼﺮﺓ ﺍﳊﺰﺏ ﺍﻟﺮﺍﻓﻀﻲ ﺍﻟﺸﻴﻌﻲ ﺑﻠﺒﻨﺎﻥ‪ ..‬ﻟﻴ‪‬ﻌﱪ ﻫـﺆﻻﺀ ﻋـﻦ ﺟﻬﻠـﻬﻢ ﺑﺎﻟﻌﻘﻴـﺪﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻏﻴﺎﺏ ﻭﻋﻴﻬﻢ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺴﻴﺎﺳﻲ‪.‬‬

‫ﻭﺑﻴﻨﻤﺎ ﻛﺎﻥ ﺍﳌﺨﻠﺼﻮﻥ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻣﺸﻐﻮﻟﲔ ﲟﺎ ﳛﺪﺙ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﳏـﺎﻭﻟﲔ‬

‫ﺗﻌﻠﻢ ﺍﻟﺪﺭﺱ ﳑﺎ ﳛﺪﺙ‪ ..‬ﻭﺑﻴﻨﻤﺎ ﻳﺘﻄﻠﻊ ﺁﺧﺮﻭﻥ ﳓﻮﺃﺭﺽ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﲝﺜﹰﺎ ﻋﻦ ﺍﳋﻠﻞ‬
‫ﺍﳊﺎﺻﻞ ﰲ ﺇﺩﺍﺭﺓ ﺍﳌﻘﺎﻭﻣﺔ‪ ..‬ﺍﻷﻣﻞ ﺍﻟﺒﺎﻗﻲ ﻟﻸﻣﺔ‪ ،‬ﺟﺎﺀﺕ ﺣﺮﺏ ﻟﺒﻨـﺎﻥ ﰲ ﺗﻮﻗﻴـﺖ‬
‫ﺧﺒﻴﺚ ﻟﺘﺴﺮﻕ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﲢﻮﳍﺎ ﰲ ﻣﺸﻬﺪ ﺩﺭﺍﻣﺎﺗﻴﻜﻲ ﳓﻮ"ﺣﺮﺏ ﺳﻴﺎﺳﻴﺔ"‬
‫ﺑﲔ ﻛ ٍﻞ ﻣﻦ ﺃﻣﺮﻳﻜﺎ ﻭﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺟﺎﻧﺐ ﻭﺑﲔ ﺇﻳﺮﺍﻥ ﻭﺳﻮﺭﻳﺎ ﻭﺫﺭﺍﻋﻬﻢ ﺍﻟﻌﺴـﻜﺮﻱ‬
‫"ﺣﺰﺏ ﻟﺒﻨﺎﻥ" ﺍﳌﺴﻤﻰ ﻛﺬﺑ‪‬ﺎ "ﺣﺰﺏ ﺍﷲ"‪.‬‬

‫ﻭﻛﻨﺎ ﻧﻈﻦ ﺃﻥ ﻫﺬﻩ ﺍﳋﺪﻋﺔ ﻟﻦ ﺗﻨﻄﻠﻲ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﺃﻥ ﺫﺍﻛـﺮ‪‬ﻢ ﻣﺎﺯﺍﻟـﺖ‬
‫ﳐﻀﺒﺔ ﺑﺪﻣﺎﺀ ﺍﻷﺑﺮﻳﺎﺀ ﻋﻠﻰ ﻳﺪ ﺍﻟﺼﻠﻴﺒﻴﲔ ﻭﺍﻟﺮﻭﺍﻓﺾ ﰲ ﺍﻟﻌﺮﺍﻕ‪..‬‬
 ‫ﻭﺭﻏﻢ ﺃﻥ ﺍﻟﺘﺠﺮﺑﺔ ﻣﺎﺯﺍﻟﺖ ﺣﻴﺔ‪ ..‬ﻭﺍﻗﻌﺔ ﺑﺪﻣﺎﺀ ﻣﺌﺔ ﺃﻟﻒ ﻣﺴـﻠﻢ ﻗﺘﻠﺘـﻬﻢ‬
‫ﻋﺼﺎﺑﺎﺕ ﺍﻟﻐﺪﺭ ﺍﻟﺮﺍﻓﻀﻴﺔ ﺍﻟﺸﻴﻌﻴﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ﺑﺮﻋﺎﻳﺔ ﺇﻳﺮﺍﻧﻴﺔ‪ ..‬ﻗﺘﻠﺘﻬﻢ ﺑﻜـﻞ ﻭﺣﺸـﻴﺔ‬
‫ﻭﻋﻨﺼﺮﻳﺔ ﻓﺎﺭﺳﻴﺔ‪ ،‬ﻓﺎﻗﺖ ﰲ ﺑﺸﺎﻋﺘﻬﺎ ﻛﻞ ﺣﺮﻭﺏ ﺍﻹﺑﺎﺩﺓ ﺍﳉﻤﺎﻋﻴﺔ‪ ..‬ﺇﻻ ﺃﻥ ﺳﻘﻮﻁ‬
‫ﻭﻋﻲ ﺍﻷﻣﺔ ﻓﺎﻕ ﻛﻞ ﺗﺼﻮﺭ‪ ..‬ﺣﱴ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺪﻋﻮﻥ ﻓﻴﻬـﺎ ﺍﻟﺜﻘﺎﻓـﺔ ﺧـﺪﻋﻮﺍ ﺑـﺒﻌﺾ‬
‫ﺍﻟﺸﻌﺎﺭﺍﺕ ﺍﻟﱪﺍﻗﺔ‪ ،‬ﻭﺍﳌﻮﺍﻗﻒ ﺍﳌﺴﺮﺣﻴﺔ‪ ..‬ﺣﱴ ﺭﺍﺣﺖ ﺗﺪﺍﻓﻊ ﰲ ﺳﺬﺍﺟﺔ ﺑﺎﻟﻐـﺔ ﻋـﻦ‬
‫"ﺣﺰﺏ ﻟﺒﻨﺎﻥ" ﻭﻋﻦ "ﻣﻘﺎﻭﻣﺔ !! ﻟﺒﻨﺎﻥ" ﻭﺧﺮﺝ ﻋﻠﻴﻨﺎ ﰲ ﻓﻀﺎﺀ ﺍﻹﻧﺘﺮﻧﺖ ﻭﰲ ﺍﻟﺼﺤﻒ‬
‫ﻋﺸﺮﺍﺕ ﺍﳌﻘﺎﻻﺕ ﻭﺍﻟﺘﺤﻠﻴﻼﺕ ﺗ‪‬ﺒﲔ ـ ﰲ ﺍﳊﻘﻴﻘﺔ ـ ﺃﺯﻣﺔ ﺍﳌﻔﻜﺮ ﺍﻟﺬﻱ ـ ﻣﻔﺘﺮﺽ ـ ﺃﻧﻪ‬
‫ﻳﻨﺘﻤﻲ ﺇﱃ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ !‬

‫ﻭﺣﲔ ﺑﺪﺃ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻘﻬﻮﺭ ﰲ ﺃﻣﺘﻨﺎ ﺍﳊﺒﻴﺒﺔ‪ ،‬ﻳ‪‬ﺪﺭﻙ ﺃﺛﺮ ﺍﳌﻘﺎﻭﻣﺔ ـ ﻛﺜﻘﺎﻓﺔ ﺟﺪﻳـﺪﺓ‬
‫ﻋﻠﻴﻪ ـ ﻭﺿﺮﻭﺭﺓ ﻭﺍﻗﻌﻴﺔ ﳚﺐ ﺃﻥ ﺗﺼﻮﻍ ﺣﻴﺎﺗﻪ‪ ..‬ﻭﺭﻏﻢ ﺃﻧﻨﺎ ﻣﺎﺯﻟﻨـﺎ ﰲ ﺍﻟﺼـﻔﺤﺎﺕ‬
‫ﺍﻷﻭﱃ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻟﺘﻐﻴﲑ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺍﳉﺪﻳﺪ ﻟﻸﻣﺔ‪ ..‬ﺧﺮﺟﺖ ﻋﻠﻴﻨﺎ ﺗﻠﻚ ﺍﳌﻘﺎﻭﻣﺔ ﺍﳌﺰﻳﻔﺔ‪..‬‬
‫ﻟﺘﺒﺚ ﲰﻮﻣﻬﺎ ﰲ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺒﺴﻴﻄﺔ‪ ،‬ﻭﺗ‪‬ﻐﺒﺶ ﻟﺪﻳﻬﺎ ﻣﻔﺎﻫﻴﻤﻬﺎ ﻭﺗﺼـﻮﺭﺍ‪‬ﺎ‪ ..‬ﻭﺗ‪‬ﻀـﻴﻊ‬
‫ﻋﻠﻴﻬﺎ ﻓﺮﺻﺘﻬﺎ ﺍﻟﻮﺣﻴﺪﺓ ﰲ ﺍﳋﻼﺹ‪.‬‬

‫ﻟﺬﺍ‪ ،‬ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﻣﺎﺳﺔ‪ ،‬ﳋﺮﻭﺝ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﺍﻟﺬﻱ ﻳﻮﺿﺢ ﺣﻘﻴﻘـﺔ‬
‫ﻫﺬﻩ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﺮﺍﻓﻀﻴﺔ ﺍﻟﺸﻴﻌﻴﺔ ﰲ ﻟﺒﻨﺎﻥ ﻭﻃﺒﻴﻌﺘﻬﺎ ﻭﺃﺛﺮﻫﺎ ﻋﻠﻰ ﺍﻷﻣﺔ‪ ،‬ﻭﻣﺎ ﺍﻟﺬﻱ ﳝﻜﻦ‬
‫ﺃﻥ ﻳ‪‬ﻨﺘﻈﺮ ﻣﻦ ﻭﺭﺍﺋﻬﺎ‪.‬‬

‫ﻭﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻧﻜﻮﻥ ﻭﻓﻴ‪‬ﻨﺎ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺣﻘﻪ‪ ،‬ﻭﺃﻥ ﻳﺴﺎﻫﻢ ﰲ ﺇﻧﻘﺎﺫ ﺍﻟﻌﻘـﻞ‬
‫ﺍﳌﺴﻠﻢ ﻣﻦ ﺍﻟﻐﺮﻕ ﰲ ﻇﻠﻤﺎﺕ ﺍﳉﻬﻞ ﻭﺳﻘﻮﻁ ﺍﻟﻮﻋﻲ‪.‬‬

‫ﺍﻟﻠﻬﻢ ﺃﳍﻤﻨﺎ ﺍﻟﺴﺪﺍﺩ‬

‫ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ‬
 ‫ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﻟﺒﺤﺚ‬

‫ﱂ ﻳﻜﻦ ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﳎﺮﺩ ﻣﺘﺎﺑﻌﺔ ﺍﻷﺣﺪﺍﺙ ﺍﳉﺎﺭﻳﺔ ﻭﳏﺎﻭﻟﺔ ﻓﻬﻤﻬـﺎ‬
‫ﻓﻘﻂ‪ ،‬ﻓﻬﻨﺎﻙ ﻣﻦ ﻳﻘﻮﻡ ‪‬ﺬﺍ ﺍﻟﺪﻭﺭ‪.‬‬

‫ﺇﳕﺎ ﻛﺎﻥ ﺍﻟﻐﺮﺽ ﺍﻟﺮﺋﻴﺴﻲ ﻣﻨﻪ ﻫﻮ"ﺇﻧﺬﺍﺭ ﻣﺒﻜﺮ" ﻟﺸﻴﺊ ﻧﺸﻌﺮ ﻣﻌﻪ ﺃﻧﻪ ﳛﻤﻞ ﳍـﺬﻩ‬
‫ﺍﻷﻣﺔ ﺧﻄﺮ‪‬ﺍ ﰲ ﺍﳌﺴﺘﻘﺒﻞ !‪ ..‬ﺭﲟﺎ ﳝﺜﻞ ﳍﺎ ﻋﻘﺒﺔ ﰱ ﻃﺮﻳﻖ ﺍﻟﻌﻮﺩﺓ ﻭﺍﻟﻨﻬﻮﺽ !!‬

‫ﻭﺟﺎﺀ ﻫﺬﺍ ﺍﻹﻧﺬﺍﺭ ﻣﻦ ﻋﺪﺓ ﺃﻣﻮﺭ‪:‬‬

‫‪ -‬ﺧﺮﻭﺝ ﺑﻌﺾ ﺍﻟﺘﻘﺎﺭﻳﺮ ﻋﻦ ﻣﺆﺳﺴﺔ ﺃﻣﺮﻳﻜﻴﺔ ﻫﺎﻣﺔ‪ ،‬ﺗﺪﻋﻮﺇﱃ ﺍﻟﺘﻌـﺎﻭﻥ ﻣـﻊ‬

‫ﺍﻟﺸﻴﻌﺔ‪ ،‬ﺿﺪ ﺍﻹﺳﻼﻡ‪ ..‬ﻭﺇﺗﺎﺣﺔ ﺍﻟﻔﺮﺻﺔ ﻹﻧﺘﺸﺎﺭﻫﻢ‪.‬‬

‫‪ -‬ﻋﻘﺪ ﰲ ‪2003/10/24‬ﻡ ﺃﻱ ﺑﻌﺪ ﻋﺎﻣﲔ ﻣﻦ ﺃﺣﺪﺍﺙ ﺳﺒﺘﻤﱪ ﻭﻋﻘﺐ ﺳﻘﻮﻁ‬

‫ﺑﻐﺪﺍﺩ ﺑﺄﺷﻬﺮ ﻗﻠﻴﻠﺔ ﻣﺆﲤﺮ ﺃﻣﺮﻳﻜﻲ ﻋﻦ "ﺍﻟﺼﻮﻓﻴﺔ ﻭﺩﻭﺭﻫﺎ ﺍﻟﻘﺎﺩﻡ ﰲ ﺧﺪﻣﺔ ﺍﻟﻐـﺮﺏ"‬
‫ﻭﺍﻟﺬﻱ ﺃﻗﻴﻢ ﺑﺮﻋﺎﻳﺔ ﻭﺯﺍﺭﺓ ﺍﻟﺪﻓﺎﻉ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ..‬ﻭﻳﻘﻮﻝ ﺍﻟﻜﺎﺗﺐ "ﺳﺘﻴﻔﻦ ﺷـﻮﺍﺭﺗﺰ"‪،‬‬
‫ﺻﺎﺣﺐ ﻛﺘﺎﺏ "ﻭﺟﻬﺎ ﺍﻹﺳﻼﻡ"‪" :‬ﳚﺐ ﻋﻠﻰ ﺃﻋﻀﺎﺀ ﺍﻟﺴﻠﻚ ﺍﻟﺪﺑﻠﻮﻣﺎﺳﻲ ﺍﻷﻣﺮﻳﻜﻲ‬
‫ﰲ ﺍﳌﺪﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺑﺮﻳﺸﺘﻴﻨﺎ ﰲ ﻛﻮﺳﻮﻓﻮﺇﱃ ﻛﺸﻐﺎﺭ ﰲ ﻏﺮﺏ ﺍﻟﺼﲔ ﻭﻣﻦ ﻓـﺎﺱ‬
‫ﰲ ﺍﳌﻐﺮﺏ ﺇﱃ ﻋﺎﺻﻤﺔ ﺇﻧﺪﻭﻧﻴﺴﻴﺎ ﺟﺎﻛﺮﺗﺎ ﺃﻥ ﻳﻀﻌﻮﺍ ﺍﻟﺼﻮﻓﻴﲔ ﺍﶈﻠﻴﲔ ﻋﻠﻰ ﻗﺎﺋﻤـﺔ‬
‫ﺯﻳﺎﺭﺍ‪‬ﻢ ﺍﻟﺪﻭﺭﻳﺔ" ﻭﻫﺬﺍ ﻣﺎ ﺣﺪﺙ ﺑﺎﻟﻔﻌﻞ ﻣﻦ ﺯﻳﺎﺭﺓ ﺍﻟﺴﻔﲑ ﺍﻷﻣﺮﻳﻜﻲ ﲟﺼﺮ ﻷﺣﺪ‬
‫ﺃﻫﻢ ﺍﺣﺘﻔﺎﻻﺕ ﺍﻟﺼﻮﻓﻴﺔ !‬
 ‫‪ -‬ﰲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ‪ ،‬ﺑﺪﺃ ﺍﻧﺘﺸﺎﺭ ﺇﻋﻼﻣﻲ ﻣﻔﺎﺟﺊ ﻟﻠﺼﻮﻓﻴﺔ ﻋﻠﻰ ﺍﻟﻔﻀﺎﺋﻴﺎﺕ‬
‫ﰒ ﺧﻔﺖ ﺛﺎﻧﻴﺔ !‬

‫‪ -‬ﺳﻴﻄﺮﺓ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺮﻭﺍﻓﺾ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻌﺮﺍﻕ ﻭﺍﺳﺘﺤﻼﻝ ﺍﻟﺪﻡ ﻭﺍﻟﻌﺮﺽ ﻭﺍﳌﺎﻝ‬
‫ﺍﳌﺴﻠﻢ !‬

‫‪ -‬ﻧﺸﺎﻁ ﺍﻟﺸﻴﻌﺔ ﰲ ﺑﻼﺩ ﺍﳋﻠﻴﺞ ﻭﺑﺪﺃ ﲪﻼﺕ ﻟﻠﺘﺸﻴﻊ ﰲ ﺍﻷﺭﺩﻥ ﻭﺳﻮﺭﻳﺎ‪.‬‬

‫‪ -‬ﺗﻌﻤﻴﻖ ﺇﻳﺮﺍﻥ ﻋﻼﻗﺎ‪‬ﺎ ﻣﻊ ﺣﺮﻛﺔ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲪﺎﺱ‪.‬‬

‫‪ -‬ﺇﻳﺮﺍﻥ ﺗﺒﺪﺃ ﻧﺸﺎﻃﻬﺎ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﺩﻭﻥ ﺍﻹﻟﺘﻔﺎﺕ ﺇﱃ ﺍﻟﻌﺼﺎﺑﺔ ﺍﻟﺪﻭﻟﻴﺔ‪.‬‬

‫ﺣﱴ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ‪ ،‬ﻭﳓﻦ ﳒﻤﻊ ﻫﺬﻩ ﺍﳌﻌﻠﻮﻣـﺎﺕ ﻋﺴـﻰ ﺃﻥ ﺗﻔﻴـﺪ ﰲ ﻋﻤﻠﻴـﺔ‬
‫ﺍﺳﺘﻄﻼﻋﻴﺔ ﳌﺎ ﳛﻤﻠﻪ ﻟﻨﺎ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﻟﻔﻬﻢ ﻣﺎ ﳜﻄﻄﻪ ﻟﻨﺎ ﺍﻵﺧﺮﻭﻥ‪ ..‬ﻗﺒﻞ ﺃﻥ ﻳﻘﻊ‬
‫ﻋﻠﻰ ﺭﺅﻭﺳﻨﺎ ﻓﻼ ﻧﺴﺘﻄﻴﻊ ﻓﻬﻢ ﺍﳊﺪﺙ ﻓﻀﻠﹰﺎ ﻋﻦ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺃﻣﺘﻨﺎ‪.‬‬

‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ..‬ﻣﻌﻠﻮﻣﺎﺕ ﺃﺣﺎﺩﻳﺔ ﺗﺒﺪﻭﻋﻠﻰ ﻏـﲑ ﻋﻼﻗـﺔ‪ ،‬ﰒ‬
‫ﺟﺎﺀﺕ ﺣﺮﺏ ﻟﺒﻨﺎﻥ ﻟﺘﻀﻊ ﺍﻟﻠﺒﻨﺔ ﺍﻷﺧﲑﺓ ﻭﻳﻜﺘﻤﻞ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻭﻳﺄﺗﻴﻨﺎ ﺍﻟـ "ﺇﻧﺬﺍﺭ ﺍﳌﺒﻜﹼـﺮ"‬
‫ﻓﻴﻤﺎ ﺃﺭﻯ ﻣﻦ ﺃﺣﺪﺍﺙ ﻭﺍﻗﻌﻨﺎ‪ ،‬ﻓـ ‪:‬‬

‫• ﺇﻳﺮﺍﻥ ﲢﻤﻞ ﺃﻃﻤﺎﻋﺎﹰ ﻓﺎﺭﺳﻴﺔ ﲡﺎﻩ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﲤﻠﻚ ﺍﻟﻘـﺪﺭﺓ ﻋﻠـﻰ ﺇﺩﺍﺭﺓ‬
‫ﺍﻷﺯﻣﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺑﱪﺍﻋﺔ‪ ..‬ﻭﺗﺪﻳﻦ ﲟﺬﻫﺐ ﻣﺘﻌﺼﺐ ﻳﻀﺎﺩ ﺍﻹﺳﻼﻡ ﰱ ﻛـﺜﲑ ﻣـﻦ‬
‫ﻣﺴﺎﺣﺎﺗﻪ ﺍﻟﻔﻜﺮﻳﺔ‪ ..‬ﺇﻻ ﺃ‪‬ﺎ ﲤﻠﻚ ﺍﻟﺘﺴﻮﻳﻖ ﺍﳉﻴﺪ ﻟﻪ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻛﻤﺎ ﲤﻠﻚ ﺍﻟﻘـﺪﺭﺓ‬
‫ﺍﻹﻋﻼﻣﻴﺔ ﺍﻟﱴ ﲤﻜﻨﻬﺎ ﻣﻦ ﺧﺪﺍﻉ ﺍﻟﺒﺴﻄﺎﺀ ﻣﻨﻬﻢ ‪.‬‬
 ‫• ﺃﻣﺮﻳﻜﺎ ﺗﻌﻤﻞ ﻋﻠﻰ ﺇﳚﺎﺩ "ﺷﺮﻕ ﺃﻭﺳﻂ ﺟﺪﻳﺪ" ﺧﺎﱄ ﻣـﻦ ﺍﻟﻜﺮﺍﻣـﺔ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﲢﺎﻭﻝ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺻﻴﺎﻏﺔ ﺟﺪﻳﺪﺓ ﺗﺘﻔﻖ ﻣﻊ ﺭﺅﻳﺘﻬﺎ ﺍﳌﺴـﺘﻘﺒﻠﻴﺔ ﻷﻣﻨـﻬﺎ‬
‫ﺍﻟﻘﻮﻣﻲ‪ .‬ﺑﺘﻔﺘﻴﺖ ﺍﳌﻨﻄﻘﺔ ﻭﺇﺛﺎﺭﺓ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻻﺧﺘﻼﻑ ﻓﻴﻬﺎ‪.‬‬

‫• ﺍﻟﺘﻘﺖ ﻣﺼﺎﱀ ﺍﻟﺪﻭﻝ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ ] ﺇﻳﺮﺍﻥ ـ ﺃﻣﺮﻳﻜﺎ ﻭﺧﻠﻔﻬﺎ ﺇﺳـﺮﺍﺋﻴﻞ [ ﰲ‬

‫ﻧﻘﻄﺔ ﻭﺍﺣﺪﺓ ﻫﻲ ﺃﻣﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ..‬ﻭﻫﻢ ﺑﺒﺴﺎﻃﺔ ﻳﻌﺘﱪﻭﻥ ﻣﻨﻄﻘﺘﻨـﺎ "ﺭﻗﻌـﺔ‬
‫ﺷﻄﺮﻧﺞ" ﺳﻴﻔﻮﺯ ‪‬ﺎ ﺍﻟﻼﻋﺐ ﺍﶈﺘﺮﻑ‪ ،‬ﻳﻌﲏ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨـﺎﻙ ﻣﻮﺍﻗـﻒ ﻣﻌﻠﻨـﺔ‪ ،‬ﻭﻻ‬
‫ﺗﺼﺮﳛﺎﺕ‪ ،‬ﻭﻻ ﺣﺮﺏ ﻳﺪﺭﻛﻬﺎ ﺍﻟﻌﺎﻣﺔ‪ ..‬ﺇﳕﺎ ﻳﺴﺘﺨﺪﻡ ﻛﻞ ﻻﻋﺐ ﺍﻟﻮﺭﻗﺔ ﺍﻟﺮﺍﲝﺔ ﻟـﻪ‪،‬‬
‫ﻭﻳﺘﺤﺮﻙ ﰲ "ﺻﻤﺖ" ﻭﻫﺪﻭﺀ ﳓﻮﻫﺪﻓﻪ ! ﰱ ﳏﺎﻭﻟﺔ ﻟﺘﻘﺴﻴﻢ ﺍﳌﻨﻄﻘﺔ ﺑﻴﻨﻬﻢ ﺣﺴﺐ ﻣﺎ‬
‫ﺍﻧﺘﻬﻰ ﺇﻟﻴﻪ ﻛﻞ ﻻﻋﺐ‪ .‬ﻭﺭﲟﺎ ﺗﻜﺘﻔﻲ ﺇﻳﺮﺍﻥ ﺑﺎﻟﻔﻮﺯ ﺑﺴﻼﺣﻬﺎ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻭﺗﺄﺧﺬ ﻓﺘـﺮﺓ‬
‫ﺍﺳﺘﺠﻤﺎﻡ ﻟﺘﻌﻮﺩ ﻟﻠﻌﺐ ﺑﻘﻮﺍﻋﺪ ﺟﺪﻳﺪﺓ‪.‬‬

‫• ﲢﺮﻛﺖ ﺇﻳﺮﺍﻥ ﳓﻮﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺑﺴﻄﺖ ﻧﻔﻮﺫﻫﺎ ﻋﻠﻴﻪ‪ ..‬ﻭﺻﺎﺭﺕ ﻭﺭﻗﺔ ﺭﺍﲝﺔ ﳍﺎ‪.‬‬

‫• ﺃﻣﺮﻳﻜﺎ ﺗﻐﲑ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻌﺒﺔ ﳓﻮﻟﺒﻨﺎﻥ‪ ،‬ﰲ ﺣﺮﻛﺔ ﻣﺒﺎﻏﺘـﻪ ﻟﻠﺨﺼـﻢ‪ ،‬ﱂ ﻳﻜـﻦ‬
‫ﻳﺘﻮﻗﻌﻬﺎ‪.‬‬

‫• ﺃﻣﺮﻳﻜﺎ ﺗﻠﻌﺐ ﺑﻌﺴﻜﺮﻱ "ﺇﺳﺮﺍﺋﻴﻞ"‪ ..‬ﻭﺇﻳﺮﺍﻥ ﺗﻠﻌﺐ ﲝﺼﺎﻥ "ﺣﺰﺏ ﺍﷲ"‪ ..‬ﻣﻊ‬
‫ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﻣﻨﺎﻭﺷﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺩﻭﻥ ﺗﻜﺴﲑ ﺍﻟﻘﻄﻊ ﺍﳍﺎﻣﺔ‪.‬‬

‫• ﺣﺎﻭﻝ ﺍﳋﺼﻢ "ﺇﻳﺮﺍﻥ" ﺍﺳﺘﻐﻼﻝ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻟﺼﺎﳊﻪ‪" ..‬ﺑﺘﺤﺴـﲔ ﺻـﻮﺭﺓ‬

‫ﺍﻟﺸﻴﻌﺔ" ﻭﳏﺎﻭﻟﺔ ﻧﺸﺮ ﻣﺬﻫﺒﻬﻢ ﲟﻮﺍﻗﻔﻬﻢ ﺍﻟﺒﻄﻮﻟﻴﺔ ﺍﻟﱵ ﺗﺴﻠﺐ ﻋﻘﻮﻝ ﺑﺴﻄﺎﺀ ﺍﻷﻣﺔ !!‪.‬‬
 ‫• ﺃﻣﺮﻳﻜﺎ‪ ،‬ﺭﲟﺎ ﻻ ﺗﺪﺭﻙ ﺃﳘﻴﺔ ﺗﻠﻚ ﺍﳊﺮﻛﺔ‪ ،‬ﻭﻣﺪﻯ ﺗﺄﺛﲑﻫـﺎ ﻋﻠﻴﻬـﺎ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺧﻄﺮﻫﺎ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫• ﺍﳉﻮﻟﺔ ﺍﻷﻭﱃ ﺗﻨﺘﻬﻲ‪ ،‬ﻭﻛﻞ ﻓﺮﻳﻖ ﳛﺎﻭﻝ ﲡﻤﻴﻊ ﻣﺎ ﻛﺴﺒﻪ‪.‬‬

‫‪ -‬ﺃﻣﺮﻳﻜﺎ‪ :‬ﺗﺪﻣﲑ ﻟﺒﻨﺎﻥ‪ ،‬ﻭﺇﺭﻫﺎﺏ ﺍﳌﻨﻄﻘﺔ‪ ..‬ﻭﺇﺧﻼﺋﻬﺎ ﻣﻦ ﺃﻱ ﺣﺮﻛﺎﺕ ﻣﻘﺎﻭﻣـﺔ‬

‫ﻻﺳﻴﻤﺎ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﺳﺘﻘﺎﻭﻡ ﻣﻘﺎﻭﻣﺔ ﺣﻘﻴﻘﻴﺔ‪.‬‬

‫‪ -‬ﺇﻳﺮﺍﻥ‪ :‬ﲡﻌﻞ ﻣﻦ ﺣﺼﺎ‪‬ﺎ "ﺣﺴﻦ ﻧﺼﺮ ﺍﷲ" ﻭﺣﺰﺑﻪ ) ﺯﻋﻴﻢ ﺍﻷﻣﺔ ﻭﳏﺮﺭﻫـﺎ(‬
‫ﻭﺗﺴﺘﺨﺪﻡ ﺁﻟﺔ ﺇﻋﻼﻣﻴﺔ ﺿﺨﻤﺔ ﻓﻌﺎﻟﺔ ﻟﺘﺼﺪﻳﺮ ﺛﻮﺭ‪‬ﺎ ﺇﱃ ﺍﳌﻨﻄﻘﺔ ﺍﻟﺮﺧـﻮﺓ‪ ..‬ﻣﻨﻄﻘﺘﻨـﺎ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﱵ ـ ﰲ ﻫﺬﻩ ﺍﻟﻈﺮﻭﻑ ﺑﺎﻟﺬﺍﺕ ـ ﻗﺎﺑﻠﺔ ﻟﺘﺸ‪‬ﺮﺏ ﺃﻱ ﺷﻴﺊ‪ .‬ﻭﻣﺴﺘﻘﺒﻠﹰﺎ‪ ..‬ﺭﲟـﺎ‬
‫ﺗﺮﻗﻴﺔ "ﺣﺰﺏ ﺍﷲ" ﻣﻦ ﺣﺼﺎﻥ ﺇﱃ ﻭﺯﻳﺮ‪ ..‬ﺑﺄﻥ ﻳﺘﻢ ﻧﺰﻉ ﺳﻼﺣﻪ‪ ،‬ﻭﻳﺪﺧﻞ ﰲ ﺍﳉـﻴﺶ‬
‫ﺍﻟﻠﺒﻨﺎﱐ ﻭﻳﻜﻮﻥ ﻫﻮﺻﺎﺣﺐ ﺍﻟﻨﻔﻮﺫ ﰲ ﺍﳉﻴﺶ‪ ،‬ﻭﻳﺘﺤـﻮﻝ "ﺣـﺰﺏ ﺍﷲ" ﺇﱃ ﺣـﺰﺏ‬
‫ﺳﻴﺎﺳﻲ ﺫﻭﲨﺎﻫﲑﻳﺔ ﻭﺍﺳﻌﺔ ﻭﺛﻘﺎﻓﺔ ﺑﻄﻮﻟﻴﺔ‪ ..‬ﺭﲟﺎ ﻳﺼﻞ ﺫﺍﺕ ﻳﻮﻡ ﺇﱃ ﻫﺮﻡ ﺍﻟﺴﻠﻄﺔ ﰲ‬
‫ﻟﺒﻨﺎﻥ‪ ..‬ﻭﺗﺼﺒﺢ ﻛﻠﻬﺎ ﰲ ﻳﺪﻳﻪ !‬

‫• ﰒ ﺗﺒﺪﺃ ﺟﻮﻟﺔ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﻠﻌﺐ ﻋﻠﻰ ﻣﻨﻄﻘﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﺴﺘﺨﺪﻣﲔ‬

‫ﺃﺩﻭﺍ‪‬ﻢ ﺍﻟﻘﺪﳝﺔ ﺃﻭﺃﺩﻭﺍﺕ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﻘﻮﺍﻧﲔ ﻭﻃﺮﻕ ﻟﻌﺐ ﺟﺪﻳﺪﺓ‪ ،‬ﻭﺭﲟﺎ ﻻﻋﺒﲔ‬
‫ﺟ‪‬ﺪﺩ ﻣﺜﻞ ﺍﻹﲢﺎﺩ ﺍﻷﻭﺭﰊ ﻭﺍﻟﺼﲔ ﻭﺭﻭﺳﻴﺎ !!‬

‫ﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻹﻧﺬﺍﺭ ﺍﳌﺒﻜﺮ‪ ..‬ﻭﻫﻮﺍﳋﻄﺮ ﺍﻟﻘﺮﻳﺐ ﺍﻟﺬﻱ ﻳﺘﺮﺑﺺ ﺑﺄﻣﺘﻨﺎ‪ ..‬ﺧﻄﺮ‬
‫ﺧﻔﻲ ﻳﻠﺒﺲ ﺛﻮﺏ ﺍﳌﻨﻘﺬ ﻭﺍﳌﺨﻠﺺ !!‬
 ‫ﻓﺎﻷﻣﺔ ـ ﻭﺍﻟﻌﺎﱂ ﺃﲨﻊ ـ ﻳﻌﺮﻑ ﺃﻣﺮﻳﻜﺎ ﻭﺳﻴﺎﺳﺘﻬﺎ ﺍﻻﺳﺘﻌﻤﺎﺭﻳﺔ‪ ،‬ﻭﺭﻏﺒﺘـﻬﺎ‬
‫ﺍﳌﺘﻮﺣﺸﺔ ﰲ ﺃﻛﻞ ﻛﻞ ﺿﻌﻴﻒ ﻳﻌﻴﺶ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ..‬ﺑﻞ ﻭﺣﺮﻕ ﺍﳌﺴﺘﻀﻌﻔﲔ ﲨﻴﻌ‪‬ـﺎ‬
‫ﰱ ﺁﺗﻮﻥ ﺍﳊﺮﻭﺏ ‪!!.‬‬

‫ﺃﻣﺎ ﺍﳋﻄﺮ ﺍﻵﺧﺮ ـ ﻭﺍﻟﺬﻱ ﻻ ﻳﻘﻞ ﻋﻦ ﺍﳋﻄﺮ ﺍﻷﻣﺮﻳﻜﻲ ـ ﻫـﻮﺍﳋﻄﺮ ﺍﻹﻳـﺮﺍﱐ‪..‬‬

‫ﺍﻟﺬﻱ ﻳﻠﺒﺲ ﺃﻟﻮﺍﻥ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻳﻠﻌﺐ ﺑﺎﺣﺘﺮﺍﻑ ﺷﺪﻳﺪ‪ ،‬ﻭﻋﻦ ﻋﻘﻴﺪﺓ !! ﺩﻭﻥ ﺃﻥ ﻳﻈﻬﺮ ﰲ‬
‫ﺍﻟﺼﻮﺭﺓ‪.‬‬

‫ﻭﻛﺎﻥ ﺍﻹﻧﺬﺍﺭ‪ ،‬ﻣﻦ ﺣﺮﻛﺎﺕ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﻘﺎﺑﻠﺔ ﻟﻠﻤـﺬﻫﺐ ﺍﻟﺸـﻴﻌﻲ ﺍﳌﻨـﺎﻗﺾ‬

‫ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺍﻟﻨﺸﺎﻁ ﺍﻹﻳﺮﺍﱐ ﰲ ﺍﳌﻨﻄﻘﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻮﻛﻼﺀ‪ ،‬ﻭﺿﻌﻒ ﺍﻷﻣﺔ ﻭﻫﻮﺍ‪‬ـﺎ‬
‫ﻭﻋﻔﻠﺘﻬﺎ‪ ،‬ﻭﻗﺎﺑﻠﻴﺘﻬﺎ "ﻟﺜﻮﺭﺓ" ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻹﻳﺮﺍﻧﻴﺔ‪!!..‬‬

‫ﻓﺘﻌﻤﻞ ﺇﻳﺮﺍﻥ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻮﻛﻼﺀ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﻭﺍﳌﺘﺼﻮﻓﺔ ﻋﻠـﻰ ﺇﳚـﺎﺩ "ﺍﻟﻘﺎﻋـﺪﺓ‬

‫ﺍﻟﺸﻌﺒﻴﺔ" ﰲ ﺃﻣﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﱵ ﻳ‪‬ﺘﻤﻴﻊ ﻣﻔﻬﻮﻣﻬﺎ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﺍﻟـﱵ ﲡﻬـﻞ‬
‫ﻛﺬﻟﻚ ﺣﻘﻴﻘﺔ ﺇﻳﺮﺍﻥ‪ ..‬ﻓﺘﻨﺘﺤﺮ ﺍﻷﻣﺔ ﺑﻴﺪﻳﻬﺎ ﻭﻫﻲ ﻻ ﺗﺪﺭﻱ!!‬

‫ﻭﺭﲟﺎ ﺗﺸﺠﻌﻬﺎ ﺃﻣﺮﻳﻜﺎ ﻋﻠﻰ ﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﻳﻌﲏ ﻣﻮﺕ ﻟﻸﻣﺔ ﺍﻟﱵ ﺑﺪﺃﺕ ﺗﺘﻔـﺘﺢ‬
‫ﻋﻴﻨﻴﻬﺎ ﻋﻠﻰ ﺍﳊﻘﻴﻘﻴﺔ‪ ..‬ﻟﻜﻨﻬﺎ ﱂ ﺗﻘﺮﺭ ﺑﻌﺪ ﺍﻟﻨﻬﻮﺽ ﻣﻦ ﻓﺮﺍﺷﻬﺎ !!‬

‫ﻓﺎﻟﻘﺎﻋﺪﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳌﻌﻤﻮﻝ ‪‬ﺎ ﺑﲔ ﺍﻟﺪﻭﻝ‪" :‬ﻟﻴﺲ ﻫﻨﺎ ﺻﺪﺍﻗﺔ ﺩﺍﺋﻤـﺔ‪ ،‬ﻭﻋـﺪﺍﻭﺓ‬
‫ﺩﺍﺋﻤﺔ‪ ..‬ﻫﻨﺎﻙ ﻣﺼﺎﱀ ﺩﺍﺋﻤﺔ"‪.‬‬
 ‫ﻭﻣﻦ ﻫﻨﺎ‪ ،‬ﻓﻘﺪ ﻣﺴ‪‬ﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻟﻴﺲ ﻓﻘﻂ ﻟﺮﺻﺪ ﺃﺣﺪﺍﺙ‬
‫ﺍﳊﺮﺏ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﺃﻳﻀ‪‬ﺎ ﻟﺮﺻﺪ ﺍﳋﻄﺮ ﺍﻟﻘﺎﺩﻡ‪ ,‬ﺍﳋﻄﺮ ﺍﻟﺸﻴﻌﻲ ﺍﻟﺬﻱ ـ ﺭﲟﺎ ـ ﺻﻮﺏ‬
‫ﺳﻬﺎﻣﻪ ﺍﻟﻘﺎﺗﻠﺔ ﺇﱃ ﺃﻣﺘﻨﺎ ﰱ ﻏﻔﻠﺔ ﻣﻨﻬﺎ ﻋﻦ ﺃﻋﺪﺍﺋﻬﺎ‪..‬‬

‫ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﺮﺯﻗﻨﺎ ﺍﳊﻜﻤﺔ ﺣﱴ ﻧﺘﻔﻬ‪‬ﻢ ﺍﻟﻔﱳ ﻭﻗﺖ ﺇﻗﺒﺎﳍﺎ‪ ،‬ﻭﺃﻥ ﻳﻌﺎﻓﻴﻨﺎ ﺃﻥ ﻧﻜﻮﻥ‬
‫ﳑﻦ ﻻ ﻳﻔﻘﻬﻮﻥ ﺍﻟﻔﱳ ﺇﻻ ﺑﻌﺪ ﺇﺩﺑﺎﺭﻫﺎ‪..‬‬

‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪..‬‬

‫‪ 03‬ـ ‪ 08‬ـ ‪ 2006‬ﻡ‬

 ‫ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ :‬ﺭﺅﻳﺔ ﻋﻘﺪﻳﺔ ﺷﺮﻋﻴﺔ ﻟﻠﺸﻴﻌﺔ‬

‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﻋﻨﺪ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﻭﻋﻨﺪﻩ ﻋﻠﻲ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪) :‬ﻳﺎ ﻋﻠﻲ ﺳﻴﻜﻮﻥ ﰲ ﺃﻣﱵ ﻗﻮﻡ‬
‫ﻳﻨﺘﺤﻠﻮﻥ ﺣﺒﻨﺎ ﺃﻫ ﹶﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﳍﻢ ﻧﺒﺰ ﻳﺴﻤﻮﻥ ﺍﻟﺮﺍﻓﻀﺔ ﻓﺎﻗﺘﻠﻮﻫﻢ ﻓﺈ‪‬ﻢ ﻣﺸﺮﻛﻮﻥ(‪ ،‬ﺭﻭﺍﻩ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ‪ ،242/12‬ﺣﺪﻳﺚ )‪ (12998‬ﻭﺇﺳﻨﺎﺩﻩ ﺣﺴﻦ‪.‬‬

‫ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪) :‬ﺳﻴﻜﻮﻥ ﺑﻌﺪﻧﺎ ﻗﻮﻡ ﻳﻨﺘﺤﻠﻮﻥ ﻣﻮﺩﺗﻨﺎ‪،‬‬
‫ﻳﻜﺬﺑﻮﻥ ﻋﻠﻴﻨﺎ‪ ،‬ﻣﺎﺭﻗﺔ‪ ،‬ﺁﻳﺔ ﺫﻟﻚ‪ ،‬ﺃ‪‬ﻢ ﻳﺴﺒﻮﻥ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ(‪.‬‬

‫• ﶈﺔ ﺗﺎﺭﳜﻴﺔ‪.‬‬

‫• ﻋﻘﻴﺪﺓ ﺍﻟﺸﻌﻴﺔ ﺍﻹﺛﻨﺎ ﻋﺸﺮﻳﺔ‪.‬‬

‫• ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﻋﻘﻴﺪﺓ ﺍﳌﺴﻠﻤﲔ ﻭﻋﻘﻴﺪﺓ ﺍﻟﺸﻴﻌﺔ‪.‬‬

‫• ﻣﻮﻗﻒ ﺍﻟﺸﻴﻌﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪.‬‬

‫• ﻗﻮﻝ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻓﻴﻬﻢ‪.‬‬

‫• ﳌﺎﺫﺍ ﻳﺘﺸﻴﻌﻮﻥ ؟!‬

 ‫ﶈﺔ ﺗﺎﺭﳜﻴﺔ‬

‫ﺗﺘﺒﲎ ﺇﻳﺮﺍﻥ ـ ﻭﻣﻦ ﰒ ﺣﺰﺏ ﺍﷲ ﺑﻠﺒﻨﺎﻥ ﻭﺃﻏﻠﺐ ﺷﻴﻌﺔ ﺍﻟﻌﺎﱂ ـ ﺍﳌـﺬﻫﺐ ﺍﻹﺛﻨـﺎ‬
‫ﻋﺸﺮﻱ ﺍﳉﻌﻔﺮﻱ‪ ،‬ﻭﺫﻟﻚ ﻣﻨﺬ ﻗﻴﺎﻡ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺼﻔﻮﻳﺔ ﰲ ﺇﻳﺮﺍﻥ ﻋﻠـﻰ ﻳـﺪ ﺇﲰﺎﻋﻴـﻞ‬
‫ﺍﻟﺼﻔﻮﻱ ﰲ ﺳﻨﺔ )‪907‬ﻫـ = ‪1502‬ﻡ(‪ ،‬ﻓﺤﻮ‪‬ﻝ ﺑﻼﺩ ﻓﺎﺭﺱ ﺑﺄﻛﻤﻠـﻬﺎ ﺇﱃ ﺍﻟﺘﺸـﻴ‪‬ﻊ‬
‫ﺍﻟﺼﻔﻮﻱ ﺍﻟﻘﺰﻟﺒﺎﺷﻲ ﺑﻘﻮﺓ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﻘﺘﻞ‪ ،‬ﳑﺎ ﺩﻓﻊ ﺃﻋﺪﺍﺩﺍ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻔﺮﺱ‬
‫ﻟﻠﻬﺠﺮﺓ ﻭﺗﺮﻙ ﺑﻴﻮ‪‬ﻢ ﻫﺮﺑﹰﺎ ﻟﺮﻓﻀﻬﻢ ﺍﳌﺬﻫﺐ ﺍﳉﺪﻳﺪ‪..‬‬

‫ﻭﻫﻜﺬﺍ ﲤﻜﹼﻦ ﻫﺬﺍ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺼﻔﻮﻱ ﻣﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﳌﻐﺎﻻﺓ ﻭﺍﻟﻌﺼﺒﻴﺔ ﺍﻟﻘﺰﻟﺒﺎﺷﻴﺔ‬

‫ﰲ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ ﻟﻴﺨﻮﺽ ﺣﺮﻭﺑ‪‬ﺎ ﺩﻣﻮﻳﺔ ‪‬ﺪﻑ ﺍﻟﺘﻮﺳﻊ ﻭﺍﻻﻣﺘﺪﺍﺩ ﴰﺎﻟﹰﺎ ﻭﺟﻨﻮﺑ‪‬ﺎ‬
‫ﻭﺷﺮﻗﹰﺎ ﻭﻏﺮﺑ‪‬ﺎ ﻭﺿﻢ ﺃﺭﺍﺿﻲ ﺷﺎﺳﻌﺔ ﻟﻠﺨﻼﻓﺔ ﺍﻟﺼﻔﻮﻳﺔ‪ .‬ﻭﺍﺣﺘﻞ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺼﻔﻮﻱ ﺑﻼﺩ‬
‫ﺍﻟﺮﺍﻓﺪﻳﻦ ﺑﻌﺪ ﺍﻧﺘﺼﺎﺭﻩ ﻋﻠﻰ ﺍﻟﻌﺜﻤﺎﻧﻴﲔ‪ ،‬ﻟﻴﺒﺪﺃ ﺣﻴﻨﺬﺍﻙ ﻓﺮﺽ ﺍﻟﺘﺸﻴﻊ ﺍﻟﻘﺰﻟﺒﺎﺷﻲ ﻋﻠـﻰ‬
‫ﺍﻟﻌﺮﺍﻗﻴﲔ‪ ،‬ﻭﳑﺎ ﻳﺬﻛﺮ ﻋﻨﻬﻢ ﺃ‪‬ﻢ ﺩﻣﺮﻭﺍ ﻣﺴﺠﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺍﻟﻨﻌﻤﺎﻥ ﺃﺛﻨـﺎﺀ ﺻـﺮﺍﻋﻬﻢ‬
‫ﺍﻟﺪﻣﻮﻱ ﰲ ﺑﻐﺪﺍﺩ‪.‬‬

‫ﺇﻻ ﺇﻥ ﺍﻟﺸﺎﻩ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺜﺎﱐ ﺍﺑﻦ ﻃﻬﻤﺴﺎﺏ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺼﻔﻮﻱ‪ ،‬ﺭﺟﻊ ﺇﱃ ﺍﳌﺬﻫﺐ‬
‫ﺍﻟﺴﲏ ﻭﺣﺎﻭﻝ ﰲ ﻋﻬﺪﻩ ﺇﺭﺟﺎﻉ ﺑﻼﺩ ﻓﺎﺭﺱ ﺇﱃ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻟﺮﻓﻀﻪ ﺍﳌﻐـﺎﻻﺓ ﺍﻟـﱵ‬
‫ﻳﺘﺼﻒ ‪‬ﺎ ﺍﻟﺘﺸﻴﻊ ﺍﻟﺼﻔﻮﻱ ﺍﻟﻘﺰﻟﺒﺎﺷﻲ‪..‬‬

‫ﻭﻟﻜﻨﻪ ﺗﺮﺍﺟﻊ ﻋﻦ ﻓﻜﺮﺗﻪ ﺑﻌﺪ ﺃﻥ ﻋﻠﻢ ﻣﻦ ﻣﺴﺘﺸﺎﺭﻳﻪ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺤﻮﻝ ﻳﻌﲏ ﺩﺧﻮﻝ‬
‫ﺑﻼﺩﻫﻢ ﰲ ﻧﻔﻮﺫ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺍﻟﺴﻨﻴﺔ ﺍﳌﻬﻴﻤﻨﺔ ﻋﻠﻰ ﺍﳌﻨﻄﻘﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺣﻴﻨﺬﺍﻙ‪ .‬ﻭﺃﻗـﺮ‬
 ‫ﻓﻴﻬﺎ ﺍﳌﺬﻫﺐ ﺍﻟﺸﻌﻴﻲ ﺍﻟﺮﺍﻓﻀﻲ ﻛﺪﻳﻦ ﻭﻣﺬﻫﺐ ﻟﻠﺪﻭﻟﺔ‪ ،‬ﻭﻓﺮﺿﻪ ـ ﻛﻜﻞ ﻧﻈﺎﻡ‬
‫ﺃﺭﺿﻲ ـ ﺑﺎﳊﺪﻳﺪ ﻭﺍﻟﻨﺎﺭ !!‬

‫)ﺍﳌﺼﺪﺭ‪ :‬ﺑﺪﻳﻊ ﲨﻌﺔ ﺃﲪﺪ ﺍﳋﻮﱄ‪ :‬ﺗﺎﺭﻳﺦ ﺍﻟﺼﻔﻮﻳﲔ ﻭﺣﻀـﺎﺭ‪‬ﻢ ـ ﺩﺍﺭ ﺍﻟﺮﺍﺋـﺪ‬
‫ﺍﻟﻌﺮﰊ ـ ﺍﻟﻘﺎﻫﺮﺓ ـ ‪1976‬ﻡ‪ .‬ﺭﻭﻧﺎﻟﺪ ﻭﻟﱪ‪ :‬ﺇﻳﺮﺍﻥ ﻣﺎﺿﻴﻬﺎ ﻭﺣﺎﺿﺮﻫﺎ ـ ﺗﺮﲨﺔ ﻋﺒـﺪ‬
‫ﺍﻟﻨﻌﻴﻢ ﳏﻤﺪ ﺣﺴﻨﲔ ـ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺼﺮﻱ ـ ﺩﺍﺭ ﺍﻟﻜﺘـﺎﺏ ﺍﻟﻠﺒﻨـﺎﱐ ـ ﺍﻟﻘـﺎﻫﺮﺓ ـ‬
‫‪1985=1405‬ﻡ‪( .‬‬
 ‫ﻋﻘﻴﺪﺓ ﺍﻟﺸﻴﻌﺔ ﺍﻹﺛﻨﺎ ﻋﺸﺮﻳﺔ‬

‫* ﺍﻟﺘﻌـﺮﻳﻒ ‪:‬‬

‫ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ ﺍﻹﺛﻨﺎ ﻋﺸﺮﻳﺔ ﻫﻢ ﻓﺮﻗﺔ ﲤﺴﻜﺖ ﲝﻖ ﻋﻠ ‪‬ﻲ ﰲ ﻭﺭﺍﺛﺔ ﺍﳋﻼﻓـﺔ ﺩﻭﻥ‬
‫ﺍﻟﺸﻴﺨﲔ ﻭﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺑﺈﺛﲎ ﻋﺸﺮ ﺇﻣﺎﻣ‪‬ﺎ ﺩﺧﻞ ﺁﺧـﺮﻫﻢ‬
‫ﺍﻟﺴﺮﺩﺍﺏ ﺑﺴﺎﻣﺮﺍﺀ ﻋﻠﻰ ﺣﺪ ﺯﻋﻤﻬﻢ‪ ،‬ﻭﻫﻢ ﺍﻟﻘﺴﻴﻢ ﺍﳌﻘﺎﺑﻞ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋـﺔ ﰲ‬
‫ﺫﻛﺮﻫﻢ ﻭﺁﺭﺍﺋﻬﻢ ﺍﳌﺘﻤﻴﺰﺓ‪ ،‬ﻭﻫﻢ ﻳﺘﻄﻠﻌﻮﻥ ﻟﻨﺸﺮ ﺃﻓﻜﺎﺭﻫﻢ ﻭﻣﺬﻫﺒـﻬﻢ ﻟـﻴﻌﻢ ﺍﻟﻌـﺎﱂ‬
‫ﺍﻹﺳﻼﻣﻲ‪.‬‬

‫* ﺍﻟﺘﺄﺳﻴﺲ ﻭﺃﺑﺮﺯ ﺍﻟﺸﺨﺼﻴﺎﺕ‪:‬‬

‫ـ ﺍﻹﺛﻨﺎ ﻋﺸﺮ ﺇﻣﺎﻣﹰﺎ ﺍﻟﺬﻳﻦ ﻳﺘﺨﺬﻫﻢ ﺍﻟﺮﺍﻓﻀـﺔ ﺃﺋﻤـﺔ ﳍـﻢ ﻳﺘﺴﻠﺴـﻠﻮﻥ ﻋـﻰ‬
‫ﺍﻟﻨﺤﻮﺍﻟﺘﺎﱄ‪:‬ـ‬

‫‪1‬ـ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ـ ﺍﻟﺬﻱ ﻳﻠﻘﺒﻮﻧﻪ ﺑﺎﳌﺮﺗﻀﻰ ـ ﺭﺍﺑﻊ ﺍﳋﻠﻔﺎﺀ‬
‫ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻭﺻﻬﺮ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻗﺪ ﻣﺎﺕ ﻏﻴﻠﺔ ﺣﻴﻨﻤـﺎ ﺃﻗـﺪﻡ‬
‫ﺍﳋﺎﺭﺟﻲ ﻋﺒﺪﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻠﺠﻢ ﻋﻠﻰ ﻗﺘﻠﻪ ﰲ ﻣﺴﺠﺪ ﺍﻟﻜﻮﻓﺔ ﰲ ‪ 17‬ﺭﻣﻀﺎﻥ ﺳﻨﺔ ‪40‬‬
‫ﻫـ‪.‬‬

‫‪2‬ـ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻳﻠﻘﺒﻮﻧﻪ ﺑﺎ‪‬ﺘﱯ‬

‫‪3‬ـ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻳﻠﻘﺒﻮﻧﻪ ﺑﺎﻟﺸﻬﻴﺪ‪.‬‬

 ‫ﺴﺠ‪‬ﺎﺩ‪.‬‬
‫‪4‬ـ ﻋﻠﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺑﻦ ﺍﳊﺴﲔ )‪ 80‬ـ ‪122‬ﻫـ (ﻭﻳﻠﻘﺒﻮﻧﻪ ﺑﺎﻟ ‪‬‬

‫‪5‬ـ ﳏﻤﺪ ﺍﻟﺒﺎﻗﺮ ﺑﻦ ﻋﻠﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ) ﺕ ‪ 114‬ﻫـ ( ﻭﻳﻠﻘﺒﻮﻧﻪ ﺑﺎﻟﺒﺎﻗﺮ‪.‬‬

‫‪6‬ـ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﺎﻗﺮ ) ﺕ ‪148‬ﻫـ ( ﻭﻳﻠﻘﺒﻮﻧﻪ ﺑﺎﻟﺼﺎﺩﻕ‪.‬‬

‫‪7‬ـ ﻣﻮﺳﻰ ﺍﻟﻜﺎﺿﻢ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ) ﺕ ‪183‬ﻫـ ( ﻭﻳﻠﻘﺒﻮﻧﻪ ﺑﺎﻟﻜﺎﺿﻢ‪.‬‬

‫‪8‬ـ ﻋﻠﻲ ﺍﻟﺮﺿﺎ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻜﺎﺿﻢ ) ﺕ ‪ 203‬ﻫـ ( ﻭﻳﻠﻘﺒﻮﻧﻪ ﺑﺎﻟﺮﺿﻲ‪.‬‬

‫‪9‬ـ ﳏﻤﺪ ﺍﳉﻮﺍﺩ ﺑﻦ ﻋﻠﻲ ﺍﻟﺮﺿﺎ ) ‪ 195‬ـ ‪226‬ﻫـ ( ﻭﻳﻠﻘﺒﻮﻧﻪ ﺑﺎﻟﺘﻘﻲ‪.‬‬

‫‪10‬ـ ﻋﻠﻲ ﺍﳍﺎﺩﻱ ﺑﻦ ﳏﻤﺪ ﺍﳉﻮﺍﺩ ) ‪ 212‬ـ ‪254‬ﻫـ (ﻭﻳﻠﻘﺒﻮﻧﻪ ﺑﺎﻟﻨﻘﻲ‪.‬‬

‫‪11‬ـ ﺍﳊﺴﻦ ﺍﻟﻌﺴﻜﺮﻱ ﺑﻦ ﻋﻠﻲ ﺍﳍـﺎﺩﻱ ) ‪ 232‬ـ ‪260‬ﻫــ ( ﻭﻳﻠﻘﺒﻮﻧـﻪ‬

‫ﺑﺎﻟﺰﻛﻲ‪.‬‬

‫‪12‬ـ ﳏﻤﺪ ﺍﳌﻬﺪﻱ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﻌﺴﻜﺮﻱ ) ‪...‬ـ‪ ( ...‬ﻭﻳﻠﻘﺒﻮﻧﻪ ﺑﺎﳊﺠﺔ ﺍﻟﻘﺎﺋﻢ‬

‫ﺍﳌﻨﺘﻈﺮ‪.‬‬

‫ﺴﺮ‪ ‬ﻣ‪‬ـ ‪‬ﻦ ﺭ‪‬ﺃﻯ‬

‫ـ ﻳﺰﻋﻤﻮﻥ ﺑﺄﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﻗﺪ ﺩﺧﻞ ﺳﺮﺩﺍﺑﹰﺎ ﰲ ﺩﺍﺭ ﺃﺑﻴﻪ ﺑ ‪‬‬
‫ﻭﱂ ﻳﻌﺪ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺳﻨﻪ ﻭﻗﺖ ﺍﺧﺘﻔﺎﺋﻪ ﻓﻘﻴﻞ ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕ ﻭﻗﻴﻞ ﲦﺎﱐ ﺳﻨﻮﺍﺕ‪،‬‬
‫ﻏﲑ ﺃﻥ ﻣﻌﻈﻢ ﺍﻟﺒﺎﺣﺜﲔ ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﺃﻧﻪ ﻏﲑ ﻣﻮﺟﻮﺩ ﺃﺻﻠﹰﺎ ﻭﺃﻧﻪ ﻣﻦ ﺍﺧﺘﺮﺍﻋﺎﺕ ﺍﻟﺸﻴﻌﺔ‬
‫ﻭﻳﻄﻠﻘﻮﻥ ﻋﻠﻴﻪ ﻟﻘﺐ ) ﺍﳌﻌﺪﻭﻡ ﺃﻭﺍﳌﻮﻫﻮﻡ (‪.‬‬
 ‫ـ ﻣﻦ ﺷﺨﺼﻴﺎ‪‬ﻢ ﺍﻟﺒﺎﺭﺯﺓ ﺗﺎﺭﳜ‪‬ﻴﺎ ﻋﺒﺪﺍﷲ ﺑﻦ ﺳﺒﺄ‪ ،‬ﻭﻫﻮﻳﻬﻮﺩﻱ ﻣﻦ ﺍﻟﻴﻤﻦ‪.‬‬
‫ﺃﻇﻬﺮ ﺍﻹﺳﻼﻡ ﻭﻧﻘﻞ ﻣﺎﻭﺟﺪﻩ ﰲ ﺍﻟﻔﻜﺮ ﺍﻟﻴﻬﻮﺩﻱ ﺇﱃ ﺍﻟﺘﺸﻴﻊ ﻛﺎﻟﻘﻮﻝ ﺑﺎﻟﺮﺟﻌﺔ‪ ،‬ﻭﻋﺪﻡ‬
‫ﺍﳌﻮﺕ‪ ،‬ﻭﻣﻠﻚ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺃﺷﻴﺎﺀ ﻻﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﺃﺣﺪ ﻣﻦ ﺍﳋﻠﻖ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﲟﺎ‬
‫ﻻﻳﻌﻠﻢ ﺃﺣﺪ‪ ،‬ﻭﺇﺛﺒﺎﺕ ﺍﻟﺒﺪﺍﺀ ﻭﺍﻟﻨﺴﻴﺎﻥ ﻋﻠﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺗﻌﺎﱃ ﻋﻤﺎ ﻳﻘﻮﻟـﻮﻥ ﻋﻠـﻮ‪‬ﺍ‬
‫ﻛﺒﲑ‪‬ﺍ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﻳﻬﻮﺩﻳﺘﻪ ﺑﺄﻥ ﻳﻮﺷﻊ ﺑﻦ ﻧﻮﻥ ﻭﺻﻲ ﻣﻮﺳﻰ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ‬
‫ﻓﻘﺎﻝ ﰲ ﺍﻹﺳﻼﻡ ﺑﺄﻥ ﻋﻠﻴﹰﺎ ﻭﺻﻲ ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﺗﻨﻘـﻞ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺇﱃ‬
‫ﻣﺼﺮ ﻭﺍﻟﻜﻮﻓﺔ ﻭﺍﻟﻔﺴﻄﺎﻁ ﻭﺍﻟﺒﺼﺮﺓ ﻭﻗﺎﻝ ﻟﻌﻠﻲ ‪ ) :‬ﺃﻧﺖ ﺃﻧﺖ ( ﺃﻱ ﺃﻧﺖ ﺍﷲ ﳑﺎ ﺩﻓﻊ‬
‫ﻋﻠﻴﹰﺎ ﺃﻥ ﻳﻬﻢ ﺑﻘﺘﻠﻪ ﻟﻜﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﻧﺼﺤﻪ ﺃﻥ ﻻﻳﻔﻌﻞ ‪ .‬ﻓﻨﻔﺎﻩ ﺇﱃ ﺍﳌـﺪﺍﺋﻦ ﰲ‬
‫ﺍﻟﻌﺮﺍﻕ‪.‬‬

‫ـ ﻣﻨﺼﻮﺭﺃﲪﺪ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺍﻟﻄﱪﺳﻲ ﺍﳌﺘﻮﰲ ﺳﻨﺔ ‪588‬ﻫـ ﺻﺎﺣﺐ ﻛﺘـﺎﺏ‬

‫)ﺍﻹﺣﺘﺠﺎﺝ ( ﻃﺒﻊ ﰲ ﺇﻳﺮﺍﻥ ﺳﻨﺔ ‪ 1302‬ﻫـ‪.‬‬

‫ـ ﺍﻟﻜﹸﻠﻴﲏ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ) ﺍﻟﻜﺎﰲ ( ﺍﳌﻄﺒﻮﻉ ﰲ ﺇﻳـﺮﺍﻥ ﺳـﻨﺔ ‪1278‬ﻫــ‬

‫ﻭﻫﻮﻋﻨﺪﻫﻢ ﲟﱰﻟﺔ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻨﺪ ﺃﻫـﻞ ﺍﻟﺴـﻨﺔ ‪ ،‬ﻭﻳﺰﻋﻤـﻮﻥ ﺑـﺄﻥ ﻓﻴـﻪ‬
‫‪16199‬ﺣﺪﻳﺜﹰﺎ ﻋﻠﻤﹰﺎ ﺑﺄﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺍﳌﺮﻭﻳﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ ﰲ ﺣﺪﻭﺩ ﺳﺘﺔ ﺁﻻﻑ ﺣﺪﻳﺚ ‪ ،‬ﻭﻓﻴﻪ ﻣﻦ ﺍﳋﺮﺍﻓﺎﺕ ﻭﺍﻷﻛﺎﺫﻳﺐ ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ‪.‬‬

‫ـ ﺍﳊﺎﺝ ﻣﲑﺯﺍ ﺣﺴﲔ ﺑﻦ ﳏﻤﺪ ﺗﻘﻲ ﺍﻟﻨﻮﺭﻱ ﺍﻟﻄﱪﺳﻲ ﺍﳌﺘﻮﰲ ﺳﻨﺔ ‪1320‬ﻫــ‬
‫ﻭﺍﳌﺪﻓﻮﻥ ﰲ ﺍﳌﺸﻬﺪ ﺍﳌﺮﺗﻀﻮﻱ ﺑﺎﻟﻨﺠﻒ ‪ ،‬ﻭﻫﻮﺻﺎﺣﺐ ﻛﺘﺎﺏ ) ﻓﺼﻞ ﺍﳋﻄـﺎﺏ ﰲ‬
‫ﺏ ﺍﻷﺭﺑﺎﺏ ( ﻳﺰﻋﻢ ﻓﻴﻪ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺯﻳﺪ ﻓﻴﻪ ﻭﻧﻘﺺ ﻣﻨﻪ ‪،‬‬
‫ﺇﺛﺒﺎﺕ ﲢﺮﻳﻒ ﻛﺘﺎﺏ ﺭ ‪‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺍﺩﻋﺎﺅﻫﻢ ﰲ ﺳﻮﺭﺓ ﺍﻹﻧﺸﺮﺍﺡ ﻧﻘﺺ ﻋﺒﺎﺭﺓ ) ﻭﺟﻌﻠﻨﺎ ﻋﻠﻴﹰﺎ ﺻﻬﺮﻙ ( ‪ ،‬ﻣﻌﺎﺫ‬
 ‫ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﺍﺩﻋﺎﺅﻫﻢ ﻫﺬﺍ ﺻﺤﻴﺤﺎﹰ ‪ .‬ﻭﻗﺪ ﻃﺒﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ ﺇﻳﺮﺍﻥ ﺳـﻨﺔ‬
‫‪1289‬ﻫـ‪.‬‬

‫ـ ﺁﻳﺔ ﺍﷲ ﺍﳌﺎﻣﻘﺎﱐ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ) ﺗﻨﻘـﻴﺢ ﺍﳌﻘـﺎﻝ ﰲ ﺃﺣـﻮﺍﻝ ﺍﻟﺮﺟـﺎﻝ (‬

‫ﻭﻫﻮﻟﺪﻳﻬﻢ ﺇﻣﺎﻡ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﻭﻓﻴﻪ ﻳﻄﻠﻖ ﻋﻠﻰ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤـﺮ ﻟﻘـﺐ ﺍﳉﺒـﺖ‬
‫ﻭﺍﻟﻄﺎﻏﻮﺕ‪ ،‬ﺍﻧﻈﺮ‪1/207‬ـ ﻃﺒﻊ ‪ 1352‬ﺑﺎﳌﻄﺒﻌﺔ ﺍﳌﺮﺗﻀﻮﻳﺔ ﺑﺎﻟﻨﺠﻒ ‪.‬‬

‫ـ ﺃﺑﻮﺟﻌﻔﺮ ﺍﻟﻄﻮﺳﻲ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ) ‪‬ﺬﻳﺐ ﺍﻷﺣﻜﺎﻡ (‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﻣﺮﺗﻀﻰ‬

‫ﺍﳌﺪﻋﻮﻣﻼ ﳏﺴﻦ ﺍﻟﻜﺎﺷﻲ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ) ﺍﻟﻮﺍﰲ ( ﻭﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﳊﺮ ﺍﻟﻌﺎﻣﻠﻲ‬
‫ﺻﺎﺣﺐ ﻛﺘﺎﺏ ) ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ ﺇﱃ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺸﺮﻳﻌﺔ ( ﻭﳏﻤﺪ ﺑﺎﻗﺮ ﺑﻦ ﺍﻟﺸﻴﺦ ﳏﻤﺪ‬
‫ﺗﻘﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎ‪‬ﻠﺴﻲ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ) ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ﰲ ﻛﺘـﺎﺏ ﺍﻟـﻨﱯ ﻭﺍﻷﺋﻤـﺔ‬
‫ﺍﻷﻃﻬﺎﺭ ( ﻭﻓﺘﺢ ﺍﷲ ﺍﻟﻜﺎﺷﺎﱐ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ) ﻣﻨﻬﺞ ﺍﻟﺼﺎﺩﻗﲔ ( ﻭﺇﺑﻦ ﺃﰊ ﺍﳊﺪﻳﺪ‬
‫ﺻﺎﺣﺐ ﻛﺘﺎﺏ ) ﺷﺮﺡ ‪‬ﺞ ﺍﻟﺒﻼﻏﺔ (‪.‬‬

‫ـ ﺁﻳﺔ ﺍﷲ ﺍﳋﻤﻴﲏ‪ :‬ﻣﻦ ﺭﺟﺎﻻﺕ ﺍﻟﺸﻴﻌﺔ ﺍﳌﻌﺎﺻﺮﻳﻦ‪ ،‬ﻗﺎﺩ ﺛﻮﺭﺓ ﺷﻴﻌﻴﺔ ﰲ ﺇﻳـﺮﺍﻥ‬
‫ﺗﺴﻠﻤﺖ ﺯﻣﺎﻡ ﺍﳊﻜﻢ‪ ،‬ﻭﻟﻪ ﻛﺘﺎﺏ ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﻭﻛﺘﺎﺏ ﺍﳊﻜﻮﻣـﺔ ﺍﻹﺳـﻼﻣﻴﺔ ‪.‬‬
‫ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻪ ﻗﺎﻝ ﺑﻔﻜﺮﺓ ﻭﻻﻳﺔ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﻣﻦ ﺃﻧﻪ ﺭﻓﻊ ﺷﻌﺎﺭﺍﺕ ﺇﺳﻼﻣﻴﺔ ﻋﺎﻣـﺔ ﰲ‬
‫ﺑﺪﺍﻳﺔ ﺍﻟﺜﻮﺭﺓ ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻣﺎ ﻟﺒﺚ ﺃﻥ ﻛﺸﻒ ﻋﻦ ﻧﺰﻋﺔ ﺷﻴﻌﻴﺔ ﻣﺘﻌﺼﺒﺔ ﺿﻴﻘﺔ ﻗﺎﺩﺕ ﺑﻼﺩﻩ‬
‫ﺇﱃ ﺣﺮﺏ ﻣﺪﻣﺮﺓ ﻣﻊ ﺟﲑﺍ‪‬ﻢ ﺍﻟﻌﺮﺍﻗﻴﲔ‪.‬‬
 ‫* ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻌﺘﻘﺪﺍﺕ‪:‬‬

‫ـ ﺍﻹﻣﺎﻣﺔ‪ :‬ﻭﺗﻜﻮﻥ ﺑﺎﻟﻨﺺ‪ ،‬ﺇﺫ ﳚﺐ ﺃﻥ ﻳﻨﺺ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﺑﻖ ﻋﻠﻰ ﺍﻹﻣﺎﻡ ﺍﻟﻼﺣﻖ‬
‫ﺑﺎﻟﻌﲔ ﻻ ﺑﺎﻟﻮﺻﻒ‪ ،‬ﻭﺃﻥ ﺍﻹﻣﺎﻣﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﻻﳚﻮﺯ ﺃﻥ ﻳﻔﺎﺭﻕ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻷﻣﺔ ﻭﻳﺘﺮﻛﻬﺎ ﳘﻠﹰﺎ ﻳﺮﻯ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺭﺃﻳ‪‬ﺎ‪ .‬ﺑﻞ ﳚـﺐ ﺃﻥ ﻳﻌـﲔ‬
‫ﺷﺨﺼﹰﺎ ﻫﻮﺍﳌﺮﺟﻮﻉ ﺇﻟﻴﻪ ﻭﺍﳌﻌﻮ‪‬ﻝ ﻋﻠﻴﻪ ‪.‬‬

‫ـ ﻳﺴﺘﺪﻟﻮﻥ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﻧﺺ ﻋﻠﻰ ﺇﻣﺎﻣﺔ ﻋﻠﻲ‬
‫ﻣﻦ ﺑﻌﺪﻩ ﻧﺼ‪‬ﺎ ﻇﺎﻫﺮ‪‬ﺍ ﻳﻮﻡ ﻏﺪﻳﺮ ﺧﻢ‪.‬‬

‫ـ ﻳﺰﻋﻤﻮﻥ ﺑﺄﻥ ﻋﻠﻴ‪‬ﺎ ﻗﺪ ﻧﺺ ﻋﻠﻰ ﻭﻟﺪﻳﻪ ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ‪ ..‬ﻭﻫﻜﺬﺍ‪ ..‬ﻓﻜﻞ ﺇﻣﺎﻡ‬
‫ﻳﻌﲔ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﺑﻮﺻﻴﺔ ﻣﻨﻪ‪ ..‬ﻭﻳﺴﻤﻮ‪‬ﻢ ﺍﻷﻭﺻﻴﺎﺀ‪.‬‬

‫ـ ﺍﻟﻌﺼﻤﺔ‪ :‬ﻛﻞ ﺍﻷﺋﻤﺔ ﻣﻌﺼﻮﻣﻮﻥ ﻋﻦ ﺍﳋﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﻋﻦ ﺇﻗﺘﺮﺍﻑ ﺍﻟﻜﺒـﺎﺋﺮ‬

‫ﻭﺍﻟﺼﻐﺎﺋﺮ‪.‬‬

‫ـ ﺍﻟﻌﻠﻢ‪ :‬ﻛﻞ ﺇﻣﺎﻡ ﻣﻦ ﺍﻷﺋﻤﺔ ﺃﹸﻭﺩِﻉ ﺍﻟﻌﻠﻢ ﻣﻦ ﻟﺪﻥ ﺍﻟﺮﺳﻮﻝ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﲟﺎ ﻳﻜﻤﻞ ﺍﻟﺸﺮﻳﻌﺔ ‪ ،‬ﻭﻫﻮﳝﻠﻚ ﻋﻠﻤ‪‬ﺎ ﻟﺪﻧﻴ‪‬ﺎ ﻭﻻﻳﻮﺟﺪ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻨﱯ ﻣﻦ ﻓـﺮﻕ‬
‫ﺳﻮﻯ ﺃﻧﻪ ﻻﻳﻮﺣﻰ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻮﺩﻋﻬﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﺃﺳـﺮﺍﺭ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻟﻴﺒﻴﻨﻮﺍ ﻟﻠﻨﺎﺱ ﻣﺎﻳﻘﺘﻀﻴﻪ ﺯﻣﺎ‪‬ﻢ‪.‬‬

‫ـ ﺧﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ‪ :‬ﳚﻮﺯﺃﻥ ﲡﺮﻱ ﻫﺬﻩ ﺍﳋﻮﺍﺭﻕ ﻋﻠﻰ ﻳﺪ ﺍﻹﻣﺎﻡ ‪ ،‬ﻭﻳﺴـﻤﻮﻥ‬

‫ﺫﻟﻚ ﻣﻌﺠﺰﺓ ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﻧﺺ ﻋﻠﻰ ﺇﻣﺎﻡ ﻣﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺴﺎﺑﻖ ﻋﻠﻴﻪ ﻭﺟـﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺇﺛﺒﺎﺕ ﺍﻹﻣﺎﻣﺔ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺑﺎﳋﺎﺭﻗﺔ‪.‬‬
 ‫ـ ﺍﻟﻐﻴﺒﺔ‪ :‬ﻳﺮﻭﻥ ﺑﺄﻥ ﺍﻟﺰﻣﺎﻥ ﻻﳜﻠﻮﻣﻦ ﺣﺠﺔ ﷲ ﻋﻘﻠﹰﺎ ﻭﺷﺮﻋ‪‬ﺎ‪ ،‬ﻭﻳﺘﺮﺗـﺐ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﺍﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﻗﺪ ﻏﺎﺏ ﰲ ﺳﺮﺩﺍﺑﻪ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ﻭﺃﻥ ﻟـﻪ ﻏﻴﺒـﺔ‬
‫ﺻﻐﺮﻯ ﻭﻏﻴﺒﺔ ﻛﱪﻯ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺃﺳﺎﻃﲑﻫﻢ‪.‬‬

‫ـ ﺍﻟﺮﺟﻌﺔ‪ :‬ﻳﻌﺘﻘﺪﻭﻥ ﺑﺄﻥ ﺣﺴﻦ ﺍﻟﻌﺴﻜﺮﻱ ﺳﻴﻌﻮﺩ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻋﻨﺪﻣﺎ ﻳـﺄﺫﻥ‬
‫ﺍﷲ ﻟﻪ ﺑﺎﳋﺮﻭﺝ‪ ،‬ﻭﻫﻢ ﻳﻘﻔﻮﻥ ﻛﻞ ﻟﻴﻠﺔ ﺑﻌﺪ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﺑﺒﺎﺏ ﺍﻟﺴﺮﺩﺍﺏ ﻭﻗﺪ ﻗﺪﻣﻮﺍ‬
‫ﻣﺮﻛﺒ‪‬ﺎ‪ ،‬ﻓﻴﻬﺘﻔﻮﻥ ﺑﺈﲰﻪ‪ ،‬ﻭﻳﺪﻋﻮﻧﻪ ﻟﻠﺨﺮﻭﺝ‪ ،‬ﺣﱴ ﺗﺸـﺘﺒﻚ ﺍﻟﻨﺠـﻮﻡ‪ ،‬ﰒ ﻳﻨﺼـﺮﻓﻮﻥ‬
‫ﻭﻳﺮﺟﺌﻮﻥ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ﺑﺄﻧﻪ ﺣﲔ ﻋﻮﺩﺗﻪ ﺳﻴﻤﻸ ﺍﻷﺭﺽ ﻋﺪﻟﹰﺎ ﻛﻤﺎ‬
‫ﻣﻠﺌﺖ ﺟﻮﺭ‪‬ﺍ ﻭﻇﻠﻤ‪‬ﺎ‪ ،‬ﻭﺳﻴﻘﺘﺺ ﻣﻦ ﺧﺼﻮﻡ ﺍﻟﺸﻴﻌﺔ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻟﻘﺪ ﻗﺎﻟـﺖ‬
‫ﺍﻹﻣﺎﻣﻴﺔ ﻗﺎﻃﺒﺔ ﺑﺎﻟﺮﺟﻌﺔ‪ ،‬ﻭﻗﺎﻟﺖ ﺑﻌﺾ ﻓﺮﻗﻬﻢ ﺍﻷﺧﺮﻯ ﺑﺮﺟﻌﺔ ﺑﻌﺾ ﺍﻷﻣﻮﺍﺕ ‪.‬‬

‫ـ ﺍﻟﺘﻘﻴﺔ‪ :‬ﻭﻫﻢ ﻳﻌﺪﻭ‪‬ﺎ ﺃﺻﻠﹰﺎ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﻦ ﺗﺮﻛﻬﺎ ﻛﺎﻥ ﲟﱰﻟﺔ ﺗـﺮﻙ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻫﻲ ﻭﺍﺟﺒﺔ ﻻﳚﻮﺯ ﺭﻓﻌﻬﺎ ﺣﱴ ﳜﺮﺝ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻓﻤﻦ ﺗﺮﻛﻬﺎ ﻗﺒـﻞ ﺧﺮﻭﺟـﻪ‬
‫ﺧﺮﺝ ﻋﻦ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻦ ﺩﻳﻦ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻛﻤﺎ ﻳﺴﺘﺪﻟﻮﻥ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫}ﺇﻻ ﺃﻥ ﺗﺘـﻘﻮﺍ ﻣﻨﻬﻢ ﺗـﻘﺎﺓ{ ﻭﻳﻨﺴﺒﻮﻥ ﺇﱃ ﺃﰊ ﺟﻌﻔﺮ ﺍﻹﻣﺎﻡ ﺍﳋﺎﻣﺲ ﻗﻮﻟﻪ‪ ] :‬ﺍﻟﺘﻘﺔ‬
‫ﺩﻳﲏ ﻭﺩﻳﻦ ﺁﺑﺎﺋﻲ ﻭﻻ ﺇﳝﺎﻥ ﳌﻦ ﻻ ﺗﻘﻴﺔ ﻟﻪ [ ﻭﻫﻢ ﻳﺘﻮﺳﻌﻮﻥ ﰲ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻘﻴﺔ ﺇﱃ ﺣﺪ‬
‫ﺍﻗﺘﺮﺍﻑ ﺍﻟﻜﺬﺏ ﻭﺍﶈﺮﻣﺎﺕ‪.‬‬

‫ـ ﺍﳌﺘﻌﺔ‪ :‬ﻳﺮﻭﻥ ﺑﺄﻥ ﻣﺘﻌﺔ ﺍﻟﻨﺴﺎﺀ ﺧﲑ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺃﻓﻀﻞ ﺍﻟﻘﺮﺑﺎﺕ ﻣﺴﺘﺪﻟﲔ ﻋﻠـﻰ‬
‫ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ) :‬ﻓﻤﺎ ﺍﺳﺘﻤﺘﻌﺘﻢ ﺑﻪ ﻣﻨﻬﻦ ﻓﺂﺗﻮﻫﻦ ﺃﺟﻮﺭﻫﻦ ﻓﺮﻳﻀﺔ ( ﻭﻗﺪ ﺣـﺮ‪‬ﻡ‬
‫ﺍﻹﺳﻼﻡ ﻫﺬﺍ ﺍﻟﺰﻭﺍﺝ ﺍﻟﺬﻱ ﺗﺸﺘﺮﻁ ﻓﻴﻪ ﻣﺪﺓ ﳏﺪﻭﺩﺓ ﻓﻴﻤﺎ ﺍﺷﺘﺮﻁ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺟـﻮﺏ‬
‫ﺍﺳﺘﺤﻀﺎﺭ ﻧﻴﺔ ﺍﻟﺘﺄﺑﻴﺪ ‪ ،‬ﻭﻟﺰﻭﺍﺝ ﺍﳌﺘﻌﺔ ﺁﺛﺎﺭ ﺳﻠﺒﻴﺔ ﻛﺜﲑﺓ ﻋﻠﻰ ﺍ‪‬ﺘﻤﻊ‪.‬‬
 ‫ـ ﻳﻌﺘﻘﺪﻭﻥ ﺑﻮﺟﻮﺩ ﻣﺼﺤﻒ ﻟﺪﻳﻬﻢ ﺃﲰﻪ ﻣﺼﺤﻒ ﻓﺎﻃﻤـﺔ‪ :‬ﻭﻳـﺮﻭﻱ‬
‫ﺍﻟﻜﻠﻴﲏ ﰲ ﻛﺘﺎﺑﻪ ) ﺍﻟﻜﺎﰲ ( ﰲ ﺻﻔﺤﺔ ‪ 57‬ﻃﺒﻌﺔ ‪1278‬ﻫـ ﻋﻦ ﺃﰊ ﺑﺼـﲑ ) ﺃﻱ‬
‫ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ( )) ﻭﺇﻥ ﻋﻨﺪﻧﺎ ﳌﺼﺤﻒ ﻓﺎﻃﻤﺔ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ‪ ،‬ﻗﺎﻝ ‪ :‬ﻗﻠﺖ ‪ :‬ﻭﻣـﺎ‬
‫ﻣﺼﺤﻒ ﻓﺎﻃﻤﺔ ؟ ﻗﺎﻝ‪ :‬ﻣﺼﺤﻒ ﻓﻴﻪ ﻣﺜﻞ ﻗﺮﺁﻧﻜﻢ ﻫﺬﺍ ﺛﻼﺙ ﻣـﺮﺍﺕ‪ ،‬ﻭﺍﷲ ﻣﺎﻓﻴـﻪ‬
‫ﺣﺮﻑ ﻭﺍﺣﺪ ﻣﻦ ﻗﺮﺁﻧﻜﻢ ((‪.‬‬

‫ـ ﺍﻟﱪﺍﺀﺓ‪ :‬ﺇ‪‬ﻢ ﻳﺘﱪﺃﻭﻥ ﻣﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺜﻼﺛﺔ ﺃﺑﻮﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﻤﺎﻥ ﺭﺿـﻮﺍﻥ ﺍﷲ‬
‫ﻋﻠﻴﻬﻢ ﲨﻴﻌ‪‬ﺎ ﻭﻳﻨﻌﺘﻮﻫﻢ ﺑﺄﻗﺒﺢ ﺍﻟﺼﻔﺎﺕ ﻷ‪‬ﻢ ـ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ـ ﺍﻏﺘﺼﺒﻮﺍ ﺍﳋﻼﻓﺔ ﺩﻭﻥ‬
‫ﻋﻠﻲ ﺍﻟﺬﻱ ﻫﻮﺃﺣﻖ ﻣﻨﻬﻢ ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﻳﺒﺪﺃﻭﻥ ﺑﻠﻌﻦ ﺃﺑﻮﺑﻜﺮ ﻭﻋﻤﺮ ـ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻢ‬
‫ﻭﺃﺭﺿﺎﻫﻢ ـ ﺑﺪﻝ ﺍﻟﺘﺴﻤﻴﺔ ﰲ ﻛﻞ ﺃﻣﺮ ﺫﻱ ﺑﺎﻝ‪ ،‬ﻭﻫﻢ ﻳﻨﺎﻟﻮﻥ ﻛﺬﻟﻚ ﻣﻦ ﻛـﺜﲑ ﻣـﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﻟﻠﻌﻦ‪ ،‬ﻭﻻ ﻳﺘﻮﺭﻋﻮﻥ ﻋﻦ ﻧﻴﻞ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺑـﺎﻟﻄﻌﻦ‬
‫ﻭﺍﻟﻠﻌﻦ‪.‬‬

‫ـ ﺍﳌﻐﺎﻻﺓ‪ :‬ﺑﻌﻀﻬﻢ ﻏﺎﱃ ﰲ ﺷﺨﺼﻴﺔ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﺍﳌﻐﺎﻟﻮﻥ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫ﺭﻓﻌﻮﻩ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻷﻟﻮﻫﻴﺔ ﻛﺎﻟﺴﺒﻴﺌﻴﺔ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻗﺎﻟﻮﺍ ﺑﺄﻥ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺪ ﺃﺧﻄﺄ‬
‫ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﻓﱰﻝ ﻋﻠﻰ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺪ ﹰﻻ ﻣﻦ ﺃﻥ ﻳﱰﻝ ﻋﻠﻰ ﻋﻠـﻲ ﻷﻥ‬
‫ﺏ ﻭﻟـﺬﻟﻚ ﲰـﻮﺍ‬ ‫ﺏ ﺍﻟﻐـﺮﺍ ‪‬‬
‫ﻋﻠﻴ‪‬ﺎ ﻳﺸﺒﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻤﺎ ﻳﺸﺒﻪ ﺍﻟﻐﺮﺍ ‪‬‬
‫ﺑﺎﻟﻐﺮﺍﺑﻴﺔ‪.‬‬

‫ـ ﻋﻴﺪ ﻏﺪﻳﺮ ) ﺧﻢ (‪ :‬ﻭﻫﻮﻋﻴﺪ ﳍﻢ ﻳﺼﺎﺩﻑ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻣﻦ ﺫﻱ ﺍﳊﺠـﺔ‬

‫ﻭﻳﻔﻀﻠﻮﻧﻪ ﻋﻠﻰ ﻋﻴﺪﻱ ﺍﻷﺿﺤﻰ ﻭﺍﻟﻔﻄﺮ ﻭﻳﺴﻤﻮﻧﻪ ﺑﺎﻟﻌﻴﺪ ﺍﻷﻛﱪ‪ ،‬ﻭﺻﻴﺎﻡ ﻫﺬﺍ ﺍﻟﻴـﻮﻡ‬
 ‫ﻋﻨﺪﻫﻢ ﺳﻨﺔ ﻣﺆﻛﺪﺓ‪ ،‬ﻭﻫﻮﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﺪ‪‬ﻋﻮﻥ ﻓﻴﻪ ]ﺃﻥ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﻗﺪ ﺃﻭﺻﻰ ﻓﻴﻪ ﺑﺎﳋﻼﻓﺔ ﻟﻌﻠﻲ ﻣﻦ ﺑﻌﺪﻩ [‪.‬‬

‫ـ ﻳﻌﻈﻤﻮﻥ ) ﻋﻴﺪ ﺍﻟﻨﲑﻭﺯ( ﻭﻫﻮﻣﻦ ﺃﻋﻴﺎﺩ ﺍﻟﻔﺮﺱ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﻏﺴﻞ ﻳـﻮﻡ‬
‫ﺍﻟﻨﲑﻭﺯ ﺳﻨﺔ‪.‬‬

‫ـ ﳍﻢ ﻋﻴﺪ ﻳﻘﻴﻤﻮﻧﻪ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﺳﻊ ﻣﻦ ﻣﻦ ﺭﺑﻴﻊ ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮﻋﻴﺪ ﺃﺑﻴﻬﻢ ) ﺑﺎﺑـﺎ‬

‫ﺐ ﻟﻘﺒﻮﺍ ﺑﻪ ) ﺃﺑﺎ ﻟﺆﻟﺆﺓ ﺍ‪‬ﻮﺳﻲ ( ﺍﻟﺬﻱ ﺃﻗﺪﻡ ﻋﻠﻰ ﻗﺘﻞ ﻋﻤـﺮ‬
‫ﺷﺠﺎﻉ ﺍﻟﺪﻳﻦ ( ﻭﻫﻮﻟﻘ ‪‬‬
‫ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ‪.‬‬

‫ـ ﻳﻘﻴﻤﻮﻥ ﺣﻔﻼﺕ ﺍﻟﻌﺰﺍﺀ ﻭﺍﻟﻨﻴﺎﺣﺔ ﻭﺍﳉﺰﻉ ﻭﺗﺼﻮﻳﺮ ﺍﻟﺼﻮﺭ ﻭﺿﺮﺏ ﺍﻟﺼـﺪﻭﺭ‬

‫ﻭﻛﺜﲑ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﶈﺮﻣﺔ ﺍﻟﱵ ﺗﺼﺪﺭ ﻋﻨﻬﻢ ﰲ ﺍﻟﻌﺸﺮﺓ ﺍﻷﻭﱃ ﻣﻦ ﺷﻬﺮ ﳏﺮﻡ ﻣﻌﺘﻘﺪﻳﻦ‬
‫ﺑﺄﻥ ﺫﻟﻚ ﻗﺮﰉ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻥ ﺫﻟﻚ ﻳﻐﻔﺮ ﺫﻧﻮ‪‬ﻢ ﻭﺳﻴﺌﺎ‪‬ﻢ‪ ،‬ﻭﻣـﻦ ﻳـﺰﻭﺭﻫﻢ ﰲ‬
‫ﻣﺸﺎﻫﺪﻫﻢ ﺍﻟﱵ ﻳﻘﺪﺳﻮ‪‬ﺎ ﰲ ﻛﺮﺑﻼﺀ ﻭﺍﻟﻨﺠﻒ ﻭﻗﻢ ‪ ..‬ﻓﺴﲑﻯ ﻣﻦ ﺫﻟـﻚ ﺍﻟﻌﺠـﺐ‬
‫ﺍﻟﻌﺠﺎﺏ‪.‬‬
 ‫ﺃﺻﻮﻝ ﺍﳌﺬﻫﺐ ﺍﻟﺸﻴﻌﻲ ﺍﻹﺛﲎ ﻋﺸﺮﻱ‪:‬‬

‫‪1‬ـ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺍﻟﻌﺼﻤﺔ ﰲ ﺃﺋﻤﺘﻬﻢ ﺍﻹﺛﲏ ﻋﺸﺮ‪ ،‬ﻭﻏﻠﻮﻫﻢ ﻓﻴﻬﻢ ﺣﱴ ﻋﺒﺪﻭﻫﻢ‬

‫ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﺻﺎﺭﻭﺍ ﳛﺠﻮﻥ ﺇﱃ ﻗﺒﻮﺭﻫﻢ ﻭﻳﻄﻮﻓﻮﻥ ‪‬ﺎ ﻭﻳﺴـﺘﻐﻴﺜﻮﻥ ﲟـﻦ ﻓﻴﻬـﺎ‪،‬‬
‫ﻭﻳﻌﺘﻘﺪﻭﻥ ﺃ‪‬ﻢ ﻳﻌﻠﻤﻮﻥ ﺍﻟﻐﻴﺐ ﻭﺃﻥ ﺫﺭﺍﺕ ﺍﻟﻜﻮﻥ ﺧﺎﺿﻌﺔ ﻟﺘﺼﺮﻓﻬﻢ ﻛﻤـﺎ ﺻـﺮﺡ‬
‫ﺑﺬﻟﻚ ﺍﳋﻤﻴﲏ ﰲ )ﺍﳊﻜﻮﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ(‪.‬‬

‫‪2‬ـ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺑﺘﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﻭﻧﻘﺼﺎﻧﻪ ﻭﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺼﺤﻴﺢ ﻏﺎﺋﺐ ﻣـﻊ‬
‫ﻣﻬﺪﻳﻬﻢ ﺍﳌﻨﺘﻈﺮ‪ ،‬ﻭﺳﻴﺨﺮﺝ ﻣﻊ ﺧﺮﻭﺟﻪ ﻭﻫﻢ ﺍﻟﻴﻮﻡ ﻳﻘﺮﺀﻭﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻱ‬
‫ﺍﳌﺴﻠﻤﲔ ﺣﱴ ﳜﺮﺝ ﻗﺮﺁ‪‬ﻢ ﻭﺫﻟﻚ ﺑﺄﻣﺮ ﻣﻦ ﻋﻠﻤﺎﺋﻬﻢ ﻭﺁﻳﺎ‪‬ﻢ‪.‬‬

‫ﻭﻗﺪ ﻳﻘﻮﻝ ﻗﺎﺋﻞ ‪ :‬ﺇ‪‬ﻢ ﻳﻨﻔﻮﻥ ﻣﺎ ﻳﻨﺴﺐ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﺘﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﻓﻨﻘﻮﻝ‪:‬‬
‫ﺇﻥ ﻫﺬﺍ ﻣﺜﺒﺖ ﰲ ﻛﺘﺒﻬﻢ ﻭﺍﻟﱵ ﻫﻲ ﻣﺮﺟﻌﻴﺎ‪‬ﻢ ﻛﻜﺘﺎﺏ )ﺍﻟﻜﺎﻓـﻲ( ﻟﻠﻜﻠﻴﲏ ﻭﻛﺘﺎﺏ‬
‫ﺍﻟﻄﱪﺳﻲ )ﻓﺼﻞ ﺍﳋﻄﺎﺏ( ﻭﳘﺎ ﺇﻣﺎﻣﺎﻥ ﻣﻌﺘﱪﺍﻥ ﻋﻨﺪ ﺍﻟﺮﺍﻓﻀﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﻮﺍ ﻳﻨﻔﻮﻥ ﻣـﺎ‬
‫ﻳﻨﺴﺐ ﺇﻟﻴﻬﻢ ﻓﻠﻴﺼﺮﺣﻮﺍ ﺑﱪﺍﺀ‪‬ﻢ ﳑﻦ ﻳﻘﻮﻝ ﺑﺘﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻮﺍﺭﺩ ﰲ ﻫﺬﻳﻦ ﺍﻟﻜﺘﺎﺑﲔ‬
‫ﻭﻏﲑﳘﺎ‪ ،‬ﻭﻟﻴﺤﻜﻤﻮﺍ ﺑﻜﻔﺮ ﻣﻦ ﻗﺎﻝ ‪‬ﺬﺍ‪ ..‬ﻭﻫﺬﺍ ﻣﺎ ﱂ ﻭﻟﻦ ﻳﻘﻮﻟﻮﻩ ‪!.‬‬

‫‪3‬ـ ﺳﺐ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻭﺗﻜﻔﲑﻫﻢ ﻭﺧﺎﺻﺔ ﺳﺎﺩ‪‬ﻢ ﻭﺷـﻴﻮﺧﻬﻢ‪،‬‬

‫ﻛﺄﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻭﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻛﺬﻟﻚ ﺯﻭﺟﺎﺕ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻟﺼﺪﻳﻘﺔ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺣﺒﻴﺒﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪ ،‬ﺣﻴﺚ ﺃ‪‬ﻢ ﻳﻜﻔﺮﻭ‪‬ﺎ ﻭﻳﻘﺬﻓﻮ‪‬ﺎ ﺑﺎﻟﺰﻧﺎ‪ ..‬ﻗﺎﺗﻠﻬﻢ ﺍﷲ ﺃﱏ ﻳﺆﻓﻜﻮﻥ!‪.‬‬
 ‫‪4‬ـ ﺗﻮﻟﻴﻬﻢ ﰲ ﺗﺎﺭﳜﻬﻢ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻣﻈﺎﻫﺮ‪‬ﻢ‬
‫ﳍﻢ ﻋﻠﻰ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺴﺎﻋﺪﺓ ﺍﻟﻐﺰﺍﺓ ﻟﺘﻤﻬﻴﺪ ﺍﻟﻄﺮﻳﻖ ﳍﻢ ﺇﱃ ﻏﺰﻭﺑﻼﺩ ﺍﳌﺴﻠﻤﲔ‪،‬‬
‫ﻭﻣﺎ ﺃﺧﺒﺎﺭ ﺍﺑﻦ ﺍﻟﻌﻠﻘﻤﻲ ﻭﳑﺎﻷﺗﻪ ﻟﻠﺘﺘﺎﺭ ﰲ ﻏﺰﻭﻫﻢ ﻟﻠﻌﺮﻕ ﲞﺎﻓﻴﺔ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻭﻛـﺬﻟﻚ‬
‫ﻣﺎ ﻗﺎﻣﻮﺍ ﻭﻳﻘﻮﻣﻮﻥ ﺑﻪ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﺍﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺍﻟﻐﺰﺍﺓ ﺍﻷﻣﺮﻳﻜـﺎﻥ ﰲ ﺍﺣـﺘﻼﻝ‬
‫ﺍﻟﻌﺮﺍﻕ ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ،‬ﻭﻣﺎ ﺯﺍﻟﻮﺍ ﻋﻴﻮﻧﹰﺎ ﻟﻠﻐﺰﺍﺓ ﻭﲪﺎ ﹰﺓ ﳍﻢ ﻭﻣﻈﺎﻫﺮﻳﻦ ﳍﻢ ﰲ ﻗﺘﻞ ﺃﻫـﻞ‬
‫ﺍﻟﺴﻨﺔ ﻭﺗﺼﻔﻴﺘﻬﻢ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻭﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻵﻧﻔﺔ ﺍﻟﺬﻛﺮ ﱂ ﺗﻌﺪ ﺳﺮ‪‬ﺍ ﻭﰲ ﻃﻲ ﺍﻟﻜﺘﻤـﺎﻥ ﻛﻤـﺎ‬

‫ﻛﺎﻧﻮﺍ ﳜﻔﻮﻥ ﻣﻦ ﻗﺒﻞ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﺃﺻﺒﺤﺖ ﻣﻔﻀﻮﺣ ﹰﺔ ﺳﻮﺍﺀ ﺑﺎﻋﺘﺮﺍﻓﻬﻢ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺃﻭﲟـﺎ‬
‫ﺣ‪‬ﺼﻞ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻮﺛﺎﺋﻖ ﺍﻟﺪﺍﻣﻐﺔ ﺍﻟﱵ ﺗﺪﻣﻎ ﺗﻘﻴﺘﻬﻢ ﻭﺗﺒﲔ ﻛﺬ‪‬ﻢ‪.‬‬

‫* ﺍﳉﺬﻭﺭ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻌﻘﺎﺋﺪﻳﺔ‪:‬‬

‫ـ ﺑﻌﻀﻬﻢ ﻳﺮﺟﻊ ﺍﻟﺘﺸﻴﻊ ﺇﱃ ﻳﻮﻡ ﺍﳉﻤﻞ‪ ،‬ﻭﺁﺧﺮﻭﻥ ﻳﺮﺟﻌﻮﻧﻪ ﺇﱃ ﺗـﺎﺭﻳﺦ ﻣﻘﺘـﻞ‬
‫ﻋﺜﻤﺎﻥ ﻭﻣﻨﻬﻢ ﻣﻦ ﳚﻌﻞ ﺍﺑﺘﺪﺍﺀ ﻇﻬﻮﺭﻩ ﻳﻮﻡ ﺻﻔﲔ‪.‬‬
‫ـ ﺍﻧﻌﻜﺴﺖ ﰲ ﺍﻟﺘﺸﻴﻊ ﻣﻌﺘـﻘﺪﺍﺕ ﺍﻟﻔﺮﺱ ﺍﻟﺬﻳﻦ ﻳﺪﻳﻨﻮﻥ ﳍﻢ ﺑﺎﳌﻠﻚ ﻭﺑﺎﻟﻮﺍﺭﺍﺛﺔ‪،‬‬
‫ﻭﻗﺪ ﺳﺎﻫﻢ ﺍﻟﻔﺮﺱ ﻓﻴﻪ ﻟﻴﻨﺘـﻘﻤﻮﺍ ﻣﻦ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻛﺴﺮ ﺷﻮﻛﺘﻬﻢ ﺑﺈﺳﻢ ﺍﻹﺳـﻼﻡ‬
‫ﺫﺍﺗﻪ‪.‬‬
‫ـ ﺍﺧﺘﻠﻂ ﺍﻟﻔﻜﺮ ﺍﻟﺸﻴﻌﻲ ﺑﺎﻟﻔﻜﺮ ﺍﻟﻮﺍﻓﺪ ﻣﻦ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻵﺳﻴﻮﻳﺔ ﻛﺎﻟﺒﻮﺫﻳﺔ ﻭﺍﳌﺎﻧﻮﻳـﺔ‬
‫ﻭﺍﻟﱪﳘﻴﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺑﺎﻟﺘﻨﺎﺳﺦ ﻭﺑﺎﳊﻠﻮﻝ‪.‬‬
‫ـ ﺍﺳﺘﻤﺪ ﺍﻟﺘﺸﻴﻊ ﺃﻓﻜﺎﺭﻩ ﻣﻦ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟﱵ ﲢﻤﻞ ﺑﺼﻤﺎﺕ ﻭﺛﻨﻴﺔ ﺁﺷﻮﺭﻳﺔ ﻭﺑﺎﺑﻠﻴﺔ‪.‬‬
 ‫ـ ﺃﻗﻮﺍﳍﻢ ﰲ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﰲ ﺍﻷﺋﻤﺔ ﻣﻦ ﺁﻝ ﺍﻟﺒﻴﺖ‬
‫ﺗﻠﺘﻘﻲ ﻣﻊ ﺃﻗﻮﺍﻝ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻟﻘﺪ ﺷﺎ‪‬ﻮﻫﻢ ﰲ ﻛﺜﺮﺓ ﺍﻷﻋﻴـﺎﺩ‬
‫ﻭﻛﺜﺮﺓ ﺍﻟﺼﻮﺭ ﻭﺍﺧﺘﻼﻕ ﺧﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺇﺳﻨﺎﺩﻫﺎ ﺇﱃ ﺍﻷﺋﻤﺔ‪.‬‬
‫* ﺍﻻﻧﺘﺸﺎﺭ ﻭﻣﻮﺍﻗﻊ ﺍﻟﻨﻔﻮﺫ ‪:‬‬
‫ﺗﻨﺘﺸﺮ ﻓﺮﻗﺔ )ﺍﻹﺛﻨﺎ ﻋﺸﺮﻳﺔ( ﻣﻦ ﺍﻹﻣﺎﻣﺔ ﺍﻟﺸﻴﻌﻴﺔ ﺍﻵﻥ ﰲ ﺇﻳﺮﺍﻥ ﻭﺗﺮﺗﻜـﺰ ﻓﻴﻬـﺎ‪،‬‬
‫ﻭﻣﻨﻬﻢ ﻋﺪﺩ ﻛﺒﲑ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﳝﺘﺪ ﻭﺟﻮﺩﻫﻢ ﺇﱃ ﺍﻟﺒﺤﺮﻳﻦ ﻭﺃﺫﺭﺑﻴﺠﺎﻥ ﻛﻤﺎ ﺃﻥ ﳍـﻢ‬
‫ﻃﺎﺋﻔﺔ ﰲ ﻟﺒﻨﺎﻥ "ﺣﺰﺏ ﺍﷲ"‪ .‬ﺃﻣﺎ ﺑﺎﻗﻲ ﺍﻟﺪﻭﻝ ﻛﺒﺎﻛﺴﺘﺎﻥ ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻓﻬﻢ ﺃﻗﻠﻴـﺎﺕ‬
‫ﺻﻐﲑﺓ‪.‬‬
‫) ﺍﳌﺼﺪﺭ‪ :‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﳌﻴﺴﺮﺓ ﰲ ﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﺍﻫﺐ ﺍﳌﻌﺎﺻﺮﺓ ﻣﻦ ﺹ ‪ 299‬ﺇﱃ ﺹ‬
‫‪.(304‬‬
 ‫ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﻋﻘﻴﺪﺓ ﺍﳌﺴﻠﻤﲔ ﻭﻋﻘﻴﺪﺓ ﺍﻟﺸﻴﻌﺔ‬

‫ﻧﻘﺼﺪ ﺑﺎﻟﺸﻴﻌﺔ "ﺍﻟﺸﻴﻌﺔ ﺍﻟﺮﻭﺍﻓﺾ" ـ ﻭﻧﻌﲏ ﺑﺬﻟﻚ ﺍﻹﻣﺎﻣﻴﺔ ﺍﳉﻌﻔﺮﻳﺔ ﺍﻹﺛﻨﺎ ﻋﺸﺮﻳﺔ‬
‫ﺍﳊﺎﻛﻤﺔ ﰲ ﺇﻳﺮﺍﻥ ﻭﺍﳌﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺟﻨﻮﺏ ﻟﺒﻨﺎﻥ ـ ﻭﺳﻨﻌﻘﺪ ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻔﺮﻳﻘﲔ‬
‫ﻟﻨﺘﺒﲔ ﺍﻟﻔﺮﻕ‪.‬‬

‫ﺃﻭﻻ ـ "ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ" ‪:‬‬

‫ﳎﻤﻞ ﺍﻋﺘﻘﺎﺩ "ﺃﻫﻞ ﺍﻟﺴﻨﺔ" ﻫﻮ‪:‬‬

‫‪ 1‬ـ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺻﺤﺘﻪ ﻭﺳﻼﻣﺘﻪ ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ‪.‬‬

‫‪ 2‬ـ ﻭﻳﻔﻬﻢ ﻃﺒﻘﺎ ﻷﺻﻮﻝ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫‪ 3‬ـ ﻭﻳﺆﻣﻨﻮﻥ ﺑﻜﻞ ﺣﺮﻑ ﻣﻨﻪ‪ ،‬ﻭﺑﺄﻧﻪ ﻛﻼﻡ ﺍﷲ ﻏﲑ ﳐﻠﻮﻕ‪ ،‬ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ‬
‫ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ‪.‬‬

‫‪ 4‬ـ ﻭﻫﻮﺍﳌﺼﺪﺭ ﺍﻷﻭﻝ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻟﺘﺸﺮﻳﻊ‪.‬‬

‫‪ 5‬ـ ﻭﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ـ ﲨﻌﻮﺍ ﺍﻟﻘﺮﺁﻥ‪.‬‬

‫ﳎﻤﻞ ﻣﻌﺘﻘﺪ "ﺍﻟﺸﻴﻌﺔ ﺍﻟﺮﻭﺍﻓﺾ" ﻫﻮ‪:‬‬

‫‪ 1‬ـ ﻣﻄﻌﻮﻥ ﰲ ﺻﺤﺘﻪ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ‪.‬‬

 ‫ﻭﺗﻮﱃ ﻛﱪ ﺫﻟﻚ ﻋﺎﳌﻬﻢ ﺍﳌﻔﻀـﻞ ﺍﳊـﺎﺝ ﻣـﲑﺯﺍ ﺣﺴـﲔ ﺍﻟﻄﱪﺳـﻲ‬
‫)ﺕ‪1320‬ﻫـ( ﰲ ﻛﺘﺎﺑﻪ "ﻓﺼﻞ ﺍﳋﻄﺎﺏ ﰲ ﺇﺛﺒﺎﺕ ﲢﺮﻳﻒ ﻛﺘﺎﺏ ﺭﺏ ﺍﻷﺭﺑـﺎﺏ"‬
‫ﲨﻊ ﻓﻴﻪ ﻣﺌﺎﺕ ﺍﻟﻨﺼﻮﺹ ﻋﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺸﻴﻌﺔ ﻭﳎﺘﻬﺪﻳﻬﻢ ﰲ ﳐﺘﻠﻒ ﺍﻟﻌﺼﻮﺭ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ‬
‫ﻗﺪ ﺯﻳﺪ ﻓﻴﻪ ﻭﻧﻘﺺ ﻣﻨﻪ !!‪.‬‬

‫ﻣﻦ ﺫﻟﻚ ﺯﻋﻤﻪ ﲝﺬﻑ "ﺳﻮﺭﺓ ﺍﻟﻮﻻﻳﺔ" ﺹ ‪ .180‬ﻭﻗﺪ ﺍﺳﺘﺒﺸـﺮ ﺍﳌﺴﺘﺸـﺮﻗﻮﻥ‬

‫ﻭﺍﳌﻨﺼﺮﻭﻥ ‪‬ﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺗﺮﲨﻮﻩ ﺑﻠﻐﺎ‪‬ﻢ ﻭﻧﺸﺮﻭﻩ ﰲ ﺍﻵﻓﺎﻕ؛ ﻟﻠﱪﻫﻨﺔ ﻋﻠﻰ ﲢﺮﻳـﻒ‬
‫ﺍﻟﻘﺮﺁﻥ !!‪.‬‬

‫ﻏﲑ ﺃﻥ ﻛﺜﲑ‪‬ﺍ ﻣﻨﻬﻢ ﻳﺘﱪﺃ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻬﻤﺔ‪ ،‬ﻭﺑﻼ ﺭﻳﺐ ﻻ ﳝﻜﻨﻨﺎ ﺗﺼﺪﻳﻘﻬﻢ ﰲ ﺫﻟﻚ‬
‫ﺑﺴﺒﺐ ﻋﻘﻴﺪ‪‬ﻢ " ﺑﺎﻟﺘﻘﻴﺔ "‪.‬‬

‫‪ 2‬ـ ﻭﺇﺫﺍ ﺍﺻﻄﺪﻡ ﺑﺸﻲﺀ ﻣﻦ ﻣﻌﺘﻘﺪﺍ‪‬ﻢ ﻳﺆﻭﻟﻮﻧﻪ ﺗﺄﻭﻳﻼﺕ ﻋﺠﻴﺒﺔ ﺗﺘﻔـﻖ ﻣـﻊ‬
‫ﻣﺬﻫﺒﻬﻢ‪.‬‬

‫‪ 3‬ـ ﺍﺳﺘﻐﻨﺎﺀ ﺁﻝ ﺑﻴﺖ ﻭﺷﻴﻌﺘﻬﻢ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲟﺎ ﻋﻨﺪ ﺁﻝ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻜﺘﺐ‬

‫ﺍﻹﳍﻴﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﻫﻲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﻹﳒﻴﻞ !‪.‬‬

‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺯﻋﻤﻨﺎ ﻫﺬﺍ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ " ﺍﻟﻜﺎﰲ " ـ ﺍﻟـﺬﻱ ﻳﻌـﺪ ﲟﱰﻟـﺔ‬
‫ﺍﻟﺼﺤﻴﺤﲔ ﻋﻨﺪﻫﻢ ـ ‪ 207/1‬ﻗﺎﻝ ‪) :‬ﺇﻥ ﺍﻷﺋﻤﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻋﻨﺪﻫﻢ ﲨﻴﻊ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﱵ ﻧﺰﻟﺖ ﻣﻦ ﺍﷲ ـ ﻋﺰ ﻭﺟﻞ ـ ‪ ،‬ﻭﺃ‪‬ﻢ ﻳﻌﺮﻓﻮ‪‬ﺎ ﻛﻠﻬﺎ ﻋﻠﻰ ﺍﺧـﺘﻼﻑ ﺃﻟﺴـﻨﺘﻬﺎ(‪،‬‬
‫ﻭﺍﺳﺘﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﲝﺪﻳﺜﲔ ﻳﺮﻓﻌﻬﻤﺎ ﺇﱃ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﻭﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺮﺃ ﺍﻹﳒﻴﻞ ﻭﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻭﺍﻟﺰﺑﻮﺭ ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ‪.‬‬
 ‫ﻭﻗﺼﺪ ﺍﳌﺆﻟﻒ ـ ﻛﻤﺎ ﻫﻮﻇﺎﻫﺮ ـ ﻫﻮﺃﻥ ﺁﻝ ﺍﻟﺒﻴﺖ ﻭﺷﻴﻌﺘﻬﻢ ﺗﺒـﻊ ﳍـﻢ‪،‬‬
‫ﳝﻜﻨﻬﻢ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲟﺎ ﻳﻌﻤﻠﻮﻥ ﻣﻦ ﻛﺘﺐ ﺍﻷﻭﻟﲔ‪.‬‬

‫ﻆ ﳌﺴﻠﻢ ﰲ ﺍﻹﺳـﻼﻡ ﺇﺫﺍ‬

‫ﻭﺑﻼ ﺭﻳﺐ ﺃﻥ ﺫﻟﻚ ﻓﻴﺼﻞ ﺑﲔ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ‪ ،‬ﻓﻼ ﺣ ﹼ‬
‫ﺍﻋﺘﻘﺪ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺄﻱ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ!!‪.‬‬

‫‪ 4‬ـ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﱂ ﳚﻤﻌﻪ ﻭﱂ ﳛﻔﻈﻪ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ـ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺇﻻ ﻋﻠ ‪‬ﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ـ ﻭﺍﻷﺋﻤـﺔ ﻣـﻦ ﺁﻝ‬
‫ﺍﻟﺒﻴﺖ!!‪.‬‬

‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺯﻋﻤﻨﺎ ﻫﺬﺍ ﻣﺎ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ " ﺍﻟﻜﺎﰲ " ‪ 26/1‬ﻋﻘـﺐ ﺗﺼـﺮﳛﻪ‬
‫ﺑﺬﻟﻚ ﻗﺎﻝ‪) :‬ﻋﻦ ﺟﺎﺑﺮ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺟﻌﻔﺮ ـ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ـ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺍﺩﻋـﻰ‬
‫ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﲨﻊ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﺇﻻ ﻛﺬﹼﺍﺏ‪ ،‬ﻭﻣﺎ ﲨﻌﻪ ﻭﺣﻔﻈﻪ ﻛﻤﺎ ﻧﺰﻝ ﺇﻻ ﻋﻠﻲ‬
‫ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﺍﻷﺋﻤﺔ ﻣﻦ ﺑﻌﺪﻩ(!!‪.‬‬

‫ﻭﻻﺯﻡ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﺃﻥ ﻣﺎ ﺗﻮﺍﺗﺮ ﻣﻦ ﲨﻊ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻠﻘـﺮﺁﻥ ﻣـﻦ ﺍﻷﻛﺎﺫﻳـﺐ‬

‫ﻭﺍﻟﺪ‪‬ﺟﻞ!!‪.‬‬

‫ﻓﻬﻞ ﻳﻌﻘﻞ ﺃﻥ ﻣﺎ ﺗﻮﺍﺗﺮﺕ ﺑﻪ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻵﺛﺎﺭ ﻛﺬﺏ‪ ،‬ﻭﻣﺎ ﺟﺎﺀﻧﺎ ﻋـﻦ ﺍﻵﺣـﺎﺩ‬
‫ﺻﺤﻴﺢ ﻻ ﺭﻳﺐ ﻓﻴﻪ ؟! ‪.‬‬

‫ﰒ ﺃﻻ ﻳﻔﻀﻲ ﺫﻟﻚ ﺇﱃ ﺗﻜﺬﻳﺐ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ :‬ﺇِﻧ‪‬ﺎ ‪‬ﻧﺤ‪‬ﻦ‪ ‬ﻧ‪‬ﺰ‪‬ﻟﹾﻨ‪‬ﺎ ﺍﻟ ﱢﺬ ﹾﻛ ‪‬ﺮ ‪‬ﻭِﺇﻧ‪‬ـﺎ ﻟﹶـ ‪‬ﻪ‬
‫ﺤﺎِﻓﻈﹸﻮ ﹶﻥ )ﺍﳊﺠﺮ‪ (9:‬؟! ﺑﻼ ﺭﻳﺐ ﻫﺬﺍ ﻳﻨﺎﻗﺾ ﺍﻹﳝﺎﻥ ﻭﻫﻮﻛﻔﺮ ﻇﺎﻫﺮ ﻟﻠﻌﻴﺎﻥ‪.‬‬ ‫ﹶﻟ ‪‬‬
 ‫ﺛﺎﻧﻴ‪‬ﺎ ـ " ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ " ‪:‬‬

‫ﳎﻤﻞ ﺍﻋﺘﻘﺎﺩ "ﺃﻫﻞ ﺍﻟﺴﻨﺔ" ﻫﻮ‪:‬‬

‫‪ 1‬ـ ﺃﻧﻪ ﺍﳌﺼﺪﺭ ﺍﻟﺜﺎﱐ ﻟﻠﺘﺸﺮﻳﻊ‪.‬‬

‫‪ 2‬ـ ﺍﳌﻔﺴﺮ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻻ ﲡﻮﺯ ﳐﺎﻟﻔﺔ ﺃﺣﻜﺎﻡ ﺃﻱ ﺣﺪﻳﺚ ﺻﺤﺖ ﻧﺴﺒﺘﻪ‬
‫ﻟﻠﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ‪ ،‬ﻭﻳﻌﺘﻤﺪ ﰲ ﻣﻌﺮﻓﺔ ﺣﺎﻝ ﺍﳊﺪﻳﺚ‪ :‬ﺍﻷﺻﻮﻝ ﺍﻟﱵ ﺍﺗﻔﻖ‬
‫ﻋﻠﻴﻬﺎ ﺍﶈﺪﺛﻮﻥ ﰲ ﻋﻠﻢ ﻣﺼﻄﻠﺢ ﺍﳊﺪﻳﺚ ﻭﺩﺭﺍﺳﺔ ﺍﻷﺳﺎﻧﻴﺪ‪.‬‬

‫ﳎﻤﻞ ﻣﻌﺘﻘﺪ "ﺍﻟﺸﻴﻌﺔ" ﻫﻮ‪:‬‬

‫‪ 1‬ـ ﻻ ﻳﻌﺘﻤﺪﻭﻥ ﺇﻻ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﻨﺴﻮﺑﺔ ﻵﻝ ﺑﻴﺖ ﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬

‫ﻭﺳﻠﻢ ـ ‪ ،‬ﻭﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﳌﻦ ﻛﺎﻧﻮﺍ ﻣﻊ ﻋﻠ ‪‬ﻲ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ ـ ﰲ ﻣﻌﺎﺭﻛـﻪ ‪.‬‬
‫ﻭﻳﺮﻓﻀﻮﻥ ﻣﺎ ﺳﻮﻯ ﺫﻟﻚ ‪.‬‬

‫‪ 2‬ـ ﻭﻻ ﻳﻬﺘﻤﻮﻥ ﺑﺼﺤﺔ ﺍﻟﺴﻨﺪ‪ ،‬ﻭﻻ ﺍﻷﺳﻠﻮﺏ ﺍﻟﻌﻠﻤﻲ ﰲ ﻧﻘـﺪﻫﺎ ﻭﺩﺭﺍﺳـﺔ‬

‫ﺃﺳﺎﻧﻴﺪﻫﺎ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﳌﻜﺬﻭﺑﺔ ﺑﻨﻮﺍ ﺩﻳﻨﻬﻢ ﻭﻋﻘﻴﺪ‪‬ﻢ‪ .‬ﻭﺭﺩﻭﺍ ﺛﻼﺛﺔ‬
‫ﺃﺭﺑﺎﻉ ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ‪.‬‬

‫ﺛﺎﻟﺜﺎ ـ "ﺍﻟﺼﺤﺎﺑﺔ" ‪:‬‬

‫ﳎﻤﻞ ﺍﻋﺘﻘﺎﺩ " ﺃﻫﻞ ﺍﻟﺴﻨﺔ " ﻫﻮ‪:‬‬

‫ﺃﲨﻊ "ﺃﻫﻞ ﺍﻟﺴﻨﺔ" ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ ‪:‬‬

 ‫‪ 1‬ـ ﺃﻥ ﺧﲑ ﺍﻟﻘﺮﻭﻥ ﻗﺮﻥ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﰒ ﺍﻟﺬﻳﻦ ﻳﻠﻮ‪‬ﻢ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﺻـﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﺧﲑ ﺍﻟﻨﺎﺱ ﻗﺮﱐ(( ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻣﻦ ﺣﺪﻳﺚ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ‪.‬‬

‫‪ 2‬ـ ﺃﻥ ﺧﲑ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻫﻞ ﺑﺪﺭ‪ ،‬ﻭﺧﲑ ﺃﻫﻞ ﺑﺪﺭ ﺍﻟﻌﺸﺮﺓ‪ ،‬ﻭﺧﲑ ﺍﻟﻌﺸﺮﺓ ﺍﻷﺋﻤﺔ‬
‫ﺍﻷﺭﺑﻌﺔ ﺃﺑﻮﺑﻜﺮ‪ ،‬ﰒ ﻋﻤﺮ‪ ،‬ﰒ ﻋﺜﻤﺎﻥ‪ ،‬ﰒ ﻋﻠﻲ ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﲨﻴﻌﺎ ـ ‪.‬‬

‫‪ 3‬ـ ﺃﻥ ﺇﻣﺎﻣﺘﻬﻢ ﻛﺎﻧﺖ ﻋﻦ ﺭﺿﻰ ﻣﻦ ﲨﺎﻋﺘﻬﻢ ‪.‬‬

‫‪ 4‬ـ ﻭﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺍﻟﻜﻒ ﻋﻦ ﺫﻛﺮ ﺍﻟﺼﺤﺎﺑﺔ ـ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ـ ﺇﻻ ﲞـﲑ ﻣـﺎ‬
‫ﻳﺬﻛﺮﻭﻥ ﺑﻪ‪ ،‬ﻭﻋﻠﻰ ﺃ‪‬ﻢ ﺃﺣﻖ ﺃﻥ ﻳﻨﺸﺮ ﳏﺎﺳﻨﻬﻢ‪ ،‬ﻭﻳﻠﺘﻤﺲ ﻷﻓﻌﺎﳍﻢ ﺃﻓﻀﻞ ﺍﳌﺨﺎﺭﺝ؛‬
‫ﳌﺎ ﺛﺒﺖ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻣﺮﻓﻮﻋﺎ‪)) :‬ﺇﺫﺍ ﺫﻛﺮ ﺃﺻـﺤﺎﰊ ﻓﺄﻣﺴـﻜﻮﺍ(( ﺭﻭﺍﻩ‬
‫ﺍﻟﻄﱪﺍﱐ ﰲ "ﺍﻟﻜﺒﲑ"‪.‬‬

‫ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪ :‬ﻣﻌﲎ ﺫﻟﻚ ﻻ ﺗﺬﻛﺮﻭﻫﻢ ﺇﻻ ﲞﲑ ﺍﻟﺬﻛﺮ ‪.‬‬

‫ﻭﳌﺎ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻣﺮﻓﻮﻋﺎ‪)) :‬ﻻ ﺗﺴﺒﻮﺍ ﺃﺻﺤﺎﰊ‪،‬‬
‫ﻓﻠﻮﺃﻥ ﺃﺣﺪﻛﻢ ﺃﻧﻔﻖ ﻣﺜﻞ ﺃﺣﺪ ﺫﻫﺒﺎ‪ ،‬ﻣﺎ ﺑﻠﻎ ﻣ‪‬ﺪ ﺃﺣﺪﻫﻢ ﻭﻻ ﻧﺼﻴﻔﻪ(( ‪.‬‬

‫ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺃﺑﻮﺯﺭﻋﺔ ـ ﺭﲪﻪ ﺍﷲ ـ ‪ :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺮﺟﻞ ﻳﻨﺘﻘﺺ ﺃﺣﺪﺍ ﻣﻦ ﺃﺻﺤﺎﺏ‬
‫ﺭﺳﻮﻝ ﺍﷲ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﺯﻧﺪﻳﻖ؛ ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ـ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﺣﻖ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﺣﻖ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ ﺣﻖ‪ ،‬ﻭﺇﳕﺎ ﺃﺩﻯ ﺇﻟﻴﻨـﺎ ﺫﻟـﻚ ﻛﻠـﻪ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻤﻦ ﺟﺮﺣﻬﻢ ﺇﳕﺎ ﺃﺭﺍﺩ ﺇﺑﻄﺎﻝ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳉﺮﺡ ﺑﻪ ﺃﻟﺼـﻖ‪،‬‬
‫ﻭﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﺎﻟﺰﻧﺪﻗﺔ ﻭﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻜﺬﺏ ﻭﺍﻟﻔﺴﺎﺩ ﻫﻮﺍﻷﻗﻮﻡ ﺍﻷﺣﻖ ‪.‬ﺍﻫـ ‪.‬‬
 ‫ﳎﻤﻞ ﺍﻋﺘﻘﺎﺩ "ﺍﻟﺸﻴﻌﺔ" ﻫﻮ‪:‬‬

‫‪ 1‬ـ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺪ ﻛﻔﺮﻭﺍ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﺇﻻ ﻧﻔﺮ‪‬ﺍ ﻗﻠﻴﻠﹰـﺎ ﻻ ﻳﺘﺠـﺎﻭﺯ‬

‫ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪﻳﻦ ‪.‬‬

‫‪ 2‬ـ ﻳﻠﻌﻦ " ﺍﻟﺸﻴﻌﺔ ﺍﻟﺮﻭﺍﻓﺾ " ﺃﺑﺎ ﺑﻜﺮ‪ ،‬ﻭﻋﻤﺮ‪ ،‬ﻭﻋﺜﻤﺎﻥ‪ ،‬ﻭﻛﻞ ﻣـﻦ ﺗـﻮﱃ‬
‫ﺍﳊﻜﻢ ﰲ ﺍﻹﺳﻼﻡ ﻏﲑ ﻋﻠ ‪‬ﻲ ‪ ،‬ﻭﻟﻘﺒﻮﺍ ﺍﻟﺼﺪﻳﻖ ﻭﺍﻟﻔﺎﺭﻭﻕ ﺑـ "ﺍﳉﺒﺖ ﻭﺍﻟﻄـﺎﻏﻮﺕ"‬
‫ﻛﻤﺎ ﰲ ﻛﺘﺎ‪‬ﻢ "ﻣﻔﺘﺎﺡ ﺍﳉﻨﺎﻥ" ﺹ ‪ 114‬ﻭﻧﺼﻪ‪" :‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠـﻰ ﺁﻝ‬
‫ﳏﻤﺪ‪ ،‬ﻭﺍﻟﻌﻦ ﺻﻨﻤﻲ ﻗﺮﻳﺶ‪ ،‬ﻭﺟﺒﺘﻴﻬﻤﺎ‪ ،‬ﻭﻃﺎﻏﻮﺗﻴﻬﻤﺎ ﻭﺍﺑﻨﺘﻴﻬﻤﺎ …ﺍﱁ"‪ ،‬ﻭﻳﻌﻨـﻮﻥ‬
‫ﺑﺎﺑﻨﺘﻴﻬﻤﺎ "ﻋﺎﺋﺸﺔ" ﻭ"ﺣﻔﺼﺔ" ـ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﺳﺎﺋﺮ ﺃﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ ـ ‪.‬‬

‫‪ 3‬ـ ﻳﻌﻈﻤﻮﻥ " ﺃﺑﺎ ﻟﺆﻟﺆﺓ ﺍ‪‬ﻮﺳﻲ " ﻗﺎﺗﻞ ﻋﻤﺮ‪ ،‬ﻭﻳﻠﻘﺒﻮﻥ ﻳﻮﻡ ﻣﻘﺘﻞ ﺍﻟﻔـﺎﺭﻭﻕ‬
‫ﺑـ "ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﺍﻷﻛﱪ" ‪ ،‬ﻭ" ﻳﻮﻡ ﺍﳌﻔﺎﺧﺮﺓ " ‪ ،‬ﻭ"ﻳﻮﻡ ﺍﻟﱪﻛﺔ" …ﺍﱁ ‪.‬‬

‫‪ 4‬ـ ﻳﻀﻌﻮﻥ ﻋﻠﻴ‪‬ﺎ ﰲ ﻣﻜﺎﻧﺔ ﺧﺎﺻﺔ ﺍﳋﺎﺻﺔ‪ ..‬ﻓﺒﻌﻀﻬﻢ ﻳﺮﺍﻩ ﻭﺻﻴ‪‬ﺎ‪ ،‬ﻭﺑﻌﻀـﻬﻢ‬
‫ﻳﺮﺍﻩ ﻧﺒﻴ‪‬ﺎ …ﺍﱁ ‪.‬‬

‫ﺭﺍﺑﻌ‪‬ﺎ ـ " ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ "‪.‬‬

‫ﳎﻤﻞ ﺍﻋﺘﻘﺎﺩ " ﺃﻫﻞ ﺍﻟﺴﻨﺔ " ﻫﻮ‪:‬‬

‫‪ 1‬ـ ﺃﻥ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ‪ ،‬ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﻧﺪ ﻭﻻ ﻧﻈﲑ‪ ،‬ﻫﻮﻭﺣﺪﻩ ﺍﳌﺴـﺘﺤﻖ‬
‫ﻟﻠﻌﺒﺎﺩﺓ ‪.‬‬
 ‫‪ 2‬ـ ﻭﻳﺆﻣﻨﻮﻥ ﲟﺎ ﺟﺎﺀ ﰲ ﺍﻟﻮﺣﻴﲔ ﻣﻦ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﻣﻦ ﻏﲑ ﺗﺄﻭﻳﻞ‬
‫ﺼﲑ‪) (‬ﺍﻟﺸﻮﺭﻯ‪. (11:‬‬
‫ﺴﻤِﻴ ‪‬ﻊ ﺍﹾﻟ‪‬ﺒ ِ‬
‫ﺲ ﹶﻛ ِﻤﹾﺜِﻠ ِﻪ ‪‬ﺷ ‪‬ﻲ ٌﺀ ‪‬ﻭﻫ‪‬ﻮﺍﻟ ‪‬‬
‫ﺃﻭﺗﺸﺒﻴﻪ ﺃﻭﲢﺮﻳﻒ )ﹶﻟ‪‬ﻴ ‪‬‬

‫ﺸ ﹶﻔﻊ‪ِ ‬ﻋ‪‬ﻨ ‪‬ﺪﻩ‪ِ ‬ﺇﻟﱠﺎ ِﺑِﺈ ﹾﺫِﻧ ِﻪ )ﺍﻟﺒﻘﺮﺓ‪.(255:‬‬

‫‪ 3‬ـ ﻭﺃﻥ ﺍﻟﺸﻔﺎﻋﺔ ﻣﺸﺮﻭﻃﺔ ‪‬ﻣ ‪‬ﻦ ﺫﹶﺍ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬‬

‫ﳎﻤﻞ ﻣﻌﺘﻘﺪ "ﺍﻟﺸﻴﻌﺔ" ﻫﻮ‪:‬‬

‫‪ 1‬ـ ﻳﺆﻣﻨﻮﻥ ﺑﻮﺣﺪﺍﻧﻴﺔ ﺍﷲ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﺸﺮﻛﻮﻥ ﻣﻌﻪ ﻏﲑﻩ ﰲ ﺑﻌـﺾ ﺍﻟﻌﺒـﺎﺩﺍﺕ‬
‫ﻛﺎﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺳﻞ ﺑﻘﻮﳍﻢ ‪) :‬ﻳﺎ ﻋﻠﻲ‪ ،‬ﻭﻳﺎ ﺣﺴﲔ( ‪.‬‬

‫‪ 2‬ـ ﻣﻦ ﺷﺮﻛﻬﻢ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺫﲝﻬﻢ ﻭﻧﺬﺭﻫﻢ ﻷﻭﻟﻴﺎﺋﻬﻢ‪.‬‬

‫‪ 3‬ـ ﻳﻌﺘﻘﺪﻭﻥ ﺍﻟﻌﺼﻤﺔ ﰲ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﺃ‪‬ﻢ ﻳﻌﻠﻤﻮﻥ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﳍﻢ ﰲ ﺍﻟﻜﻮﻥ ﺗﺪﺑﲑ‬
‫ﻭﺗﺼﺮﻳﻒ‪.‬‬

‫ﺧﺎﻣﺴ‪‬ﺎ ـ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻘﻴﺔ‪ ،‬ﻭﻫﻲ " ﺃﻥ ﻳﻈﻬﺮ ﺍﻹﻧﺴﺎﻥ ﻏﲑ ﻣﺎ ﻳﺒﻄﻦ" ‪:‬‬

‫ﳎﻤﻞ ﺍﻋﺘﻘﺎﺩ " ﺃﻫﻞ ﺍﻟﺴﻨﺔ " ﻫﻮ‪:‬‬

‫‪ 1‬ـ "ﺍﻟﺘﻘﻴﺔ" ﻻ ﲡﻮﺯ ﺑﲔ ﺍﳌﺴﻠﻤﲔ؛ ﻷ‪‬ﺎ ﻣﻦ ﺍﳋﺪﺍﻉ ﻭﺍﳊﻴﻠﺔ ﳌﺎ ﺛﺒﺖ )ﻣﻦ ﻏﺶ‬
‫ﻓﻠﻴﺲ ﻣﻨﺎ(‪.‬‬

‫ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺩﻗﹰﺎ‪ ،‬ﺷﺠﺎﻋ‪‬ﺎ ﰲ ﺍﳊﻖ‪.‬‬

‫‪ 2‬ـ ﻭﲡﻮﺯ "ﺍﻟﺘﻘﻴﺔ"‪ :‬ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﺃﻋﺪﺍﺀ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﰲ ﺣﺎﻟﺔ ﺍﳊـﺮﺏ ﻓﻘـﻂ؛ ﻷﻥ‬
‫)ﺍﳊﺮﺏ ﺧﺪﻋﺔ(‪.‬‬
 ‫ﳎﻤﻞ ﺍﻋﺘﻘﺎﺩ "ﺍﻟﺸﻴﻌﺔ ﺍﻟﺮﻭﺍﻓﺾ" ﻫﻮ‪:‬‬

‫‪ 1‬ـ ﺑﺎﻻﺗﻔﺎﻕ ﻳﺮﻭ‪‬ﺎ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻻ ﻳﻘﻮﻡ ﺍﳌﺬﻫﺐ ﺇﻻ ‪‬ﺎ‪ ،‬ﻭﻏﺎﻟﺒ‪‬ﺎ ﻣﺎ‬
‫ﻳﺘﻌﺎﻣﻠﻮﻥ ‪‬ﺎ ﺇﺫﺍ ﺃﺣﺎﻃﺖ ‪‬ﻢ ﻇﺮﻭﻑ ﻗﺎﺳﻴﺔ‪.‬‬

‫‪ 2‬ـ ﺍﻟﻜﺬﺏ ﻭﺍﳌﻜﺮ ﻣﻦ ﺍﻟﺴﻤﺎﺕ ﺍﻟﺮﺋﻴﺴﺔ ﳌﺬﻫﺒﻬﻢ؛ ﻭﻟﺬﻟﻚ ﻳﻘﺎﻝ‪ :‬ﺃﺻﺪﻕ ﻓﺮﻕ‬
‫ﺍﳌﺒﺘﺪﻋﺔ "ﺍﳋﻮﺍﺭﺝ"‪ ،‬ﻭﺃﻛﺬ‪‬ﺎ "ﺍﻟﺸﻴﻌﺔ ﺍﻟﺮﻭﺍﻓﺾ" ‪.‬‬
 ‫ﻣﻮﻗﻒ ﺍﻟﺸﻴﻌﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‬

‫ﺃﺭﻳﺪ ﻫﻨﺎ ﺫﻛﺮ ﺑﻌﺾ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﲜﺎﻧﺐ ﺍﳋﻴﺎﻧﺔ‪ ،‬ﻭﺃﺻﺒﺢ ﺟﻠﻴ‪‬ـﺎ ﺃﻥ ﻫـﺬﻩ‬
‫ﺍﻟﻌﻘﺎﺋﺪ ﻛﺎﻧﺖ ﲟﺜﺎﺑﺔ ﺍﶈﺮﻙ ﻟﻠﺸﻴﻌﺔ ﰲ ﻛﻞ ﺧﻴﺎﻧﺎ‪‬ﻢ‪ ،‬ﻭﻻ ﺷﻚ ﰲ ﺃﻥ ﺃﻋﻤﺎﻝ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻟﱵ ﺗﺼﺪﺭ ﻣﻨﻪ ﻧﺘﻴﺠﺔ ﺍﻋﺘﻘﺎﺩ ﺍﻧﻄﻮﻯ ﻋﻠﻴﻪ ﻗﻠﺒﻪ ﺗﺼﺒﺢ ﻟﺪﻳﻪ ﲟﺜﺎﺑﺔ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻳﺪﻳﻦ ﺑﻪ‬
‫ﻭﻳﺘﻌﺒﺪ‪ ،‬ﻭﻣﻦ ﺛﹶﻢ ﻳﻜﻮﻥ ﺷﺪﻳﺪ ﺍﻟﺘﻤﺴﻚ ‪‬ﺎ ﻣﺘﻔﺎﻥ ﰲ ﺗﻨﻔﻴﺬﻫﺎ‪.‬‬

‫ﻭﻣﻦ ﻫﻨﺎ ﺳﻨﺮﻯ ـ ﻓﻴﻤﺎ ﻳﻠﻲ ـ ﺃﻥ ﺧﻴﺎﻧﺎﺕ ﺍﻟﺸﻴﻌﺔ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻳ‪‬ﻌ‪‬ﺪ‪‬ﻭﻧ‪‬ﻬﺎ ﻣﻦ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﺑﻞ ﻣﻦ ﺍﻟﻘﺮﺑﺎﺕ ﺍﻟﱵ ﺗﺮﺿﻲ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

‫‪ (1‬ﻛﻔﺮ ﻣﻦ ﻻ ﻳﺆﻣﻦ ﺑﻮﻻﻳﺔ ﺍﻷﺋﻤﺔ ﺍﻻﺛﲎ ﻋﺸﺮ‪:‬‬

‫ﻟﻘﺪ ﻧﺼﺖ ﻛﺘﺐ ﺍﻟﺸﻴﻌﺔ ﻭﻣﺮﺍﺟﻌﻬﻢ ﻋﻠﻰ ﺃﻥ ﺍﻹﻣﺎﻣﺔ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺃﻥ‬
‫ﻣﻦ ﺃﻧﻜﺮﻫﺎ ﺃﻭﺃﻧﻜﺮ ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﻓﻬﻮﻛﺎﻓﺮ‪.‬‬

‫ﻭﻗﺪ ﻧﻘﻞ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻴﻌﺔ ﻃﺮﻓﹰﺎ ﻣﻦ ﺃﻗﻮﺍﻝ ﺃﺋﻤﺔ ﺍﻟﺸﻴﻌﺔ ﰲ ﺗﻘﺮﻳـﺮ‬
‫ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﺃﺳﻮﻕ ﻟﻚ ﺑﻌﻀﻪ‪:‬‬

‫ﻳﻘﻮﻝ ﺭﺋﻴﺲ ﳏﺪﺛﻴﻬﻢ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺑﺎﺑﻮﻳﻪ ﺍﻟﻘﻤﻲ ﺍﳌﻠﻘﺐ ﻋﻨﺪﻫﻢ‬
‫ﺑﺎﻟﺼﺪﻭﻕ ﰲ ﺭﺳﺎﻟﺔ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ )ﺹ‪ 103‬ـ ﻁ ﻣﺮﻛﺰ ﻧﺸﺮ ﺍﻟﻜﺘﺎﺏ ـ ﺇﻳﺮﺍﻥ ‪(1370‬‬
‫ﻣﺎ ﻧﺼﻪ‪ ..":‬ﻭﺍﻋﺘﻘﺎﺩﻧﺎ ﻓﻴﻤﻦ ﺟﺤﺪ ﺇﻣﺎﻣﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﺍﻷﺋﻤﺔ ﻣﻦ‬
‫ﺑﻌﺪﻩ ـ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ـ ﺃﻧﻪ ﻛﻤﻦ ﺟﺤﺪ ﻧﺒﻮﺓ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺍﻋﺘﻘﺎﺩﻧﺎ ﻓﻴﻤﻦ ﺃﻗﺮ ﺑﺄﻣﲑ‬
‫ﺍﳌﺆﻣﻨﲔ ﻭﺃﻧﻜﺮ ﻭﺍﺣﺪ‪‬ﺍ ﳑﻦ ﺑﻌﺪﻩ ﻣﻦ ﺍﻷﺋﻤﺔ ﺃﻧﻪ ﲟﱰﻟﺔ ﻣﻦ ﺃﻗﺮ ﲜﻤﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﻧﻜﺮ ﻧﺒﻮﺓ‬
 ‫ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ"‪ ،‬ﻭﻳﻨﻘﻞ ﺣﺪﻳﺜﹰﺎ ﻣﻨﺴﻮﺑ‪‬ﺎ ﺇﱃ ﺍﻹﻣﺎﻡ ﺍﻟﺼﺎﺩﻕ ﺃﻧﻪ‬
‫ﻗﺎﻝ‪" :‬ﺍﳌﻨﻜﺮ ﻵﺧﺮﻧﺎ ﻛﺎﳌﻨﻜﺮ ﻷﻭﻟﻨﺎ"‪.‬‬

‫ﻭﻳﻨﺴﺐ ﺃﻳﻀ‪‬ﺎ ﺇﱃ ﺍﻟﻨﱯ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ـ ﺃﻧﻪ ﻗﺎﻝ‪" :‬ﺍﻷﺋﻤﺔ ﻣﻦ ﺑﻌﺪﻱ ﺍﺛﻨـﺎ‬
‫ﻋﺸﺮ؛ ﺃﻭﳍﻢ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺁﺧﺮﻫﻢ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻃﺎﻋﺘﻬﻢ‬
‫ﻃﺎﻋﱵ ﻭﻣﻌﺼﻴﺘﻬﻢ ﻣﻌﺼﻴﱵ‪ ،‬ﻣﻦ ﺃﻧﻜﺮ ﻭﺍﺣﺪ‪‬ﺍ ﻣﻨﻬﻢ ﻓﻘﺪ ﺃﻧﻜﺮﱐ"‪.‬‬

‫"ﻭﺃﻗﻮﺍﻝ ﺍﻟﺼﺪﻭﻕ ﻫﺬﻩ ﻭﺃﺣﺎﺩﻳﺜﻪ ﻧﻘﻠﻬﺎ ﻋﻨﻪ ﻋﻼﻣﺘﻬﻢ ﳏﻤﺪ ﺑﺎﻗﺮ ﺍ‪‬ﻠﺴﻲ ﰲ ﲝﺎﺭ‬
‫ﺍﻷﻧﻮﺍﺭ ‪ 61/27‬ـ ‪."62‬‬

‫ﻭﻳﻘﻮﻝ ﻋﻼﻣﺘﻬﻢ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﳊﺴﻦ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﺍﳌﻄﻬﺮ ﺍﳊﻠﻲ‪..‬‬
‫ﰲ ﻛﺘﺎﺑﻪ ﺍﻷﻟﻔﲔ ﰲ ﺇﻣﺎﻣﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟـﺐ ﺹ‪ 13‬ﻁ‪ 3‬ﻣﺆﺳﺴـﺔ‬
‫ﺍﻷﻋﻠﻤﻲ ﻟﻠﻤﻄﺒﻮﻋﺎﺕ ـ ﺑﲑﻭﺕ ‪" :1982‬ﺍﻹﻣﺎﻣﺔ ﻟﻄﻒ ﻋﺎﻡ ﻭﺍﻟﻨﺒﻮﺓ ﻟﻄﻒ ﺧـﺎﺹ‬
‫ﻹﻣﻜﺎﻥ ﺧﻠﻮﺍﻟﺰﻣﺎﻥ ﻣﻦ ﻧﱯ ﺣﻲ‪ ،‬ﲞﻼﻑ ﺍﻹﻣﺎﻡ ﳌﺎ ﺳﻴﺄﰐ‪ .‬ﻭﺇﻧﻜﺎﺭ ﺍﻟﻠﻄﻒ ﺍﻟﻌﺎﻡ ﺷﺮ‬
‫ﻣﻦ ﺇﻧﻜﺎﺭ ﺍﻟﻠﻄﻒ ﺍﳋﺎﺹ‪ ،‬ﻭﺇﱃ ﻫﺬﺍ ﺃﺷﺎﺭ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻘﻮﻟﻪ ﻋـﻦ ﻣﻨﻜـﺮ‬
‫ﻼ ﻭﺭﺃﺳ‪‬ﺎ ﻭﻫﻮﺷﺮﻫﻢ"‪.‬‬
‫ﺍﻹﻣﺎﻣﺔ ﺃﺻ ﹰ‬

‫ﻭﻳﻘﻮﻝ ﺷﻴﺨﻬﻢ ﻭﳏﺪﺛﻬﻢ ﻳﻮﺳﻒ ﺍﻟﺒﺤﺮﺍﱐ ﰲ ﻣﻮﺳﻮﻋﺘﻪ ﺍﳌﻌﺘﻤﺪﺓ ﻋﻨﺪ ﺍﻟﺸـﻴﻌﺔ‪:‬‬

‫"ﺍﳊﺪﺍﺋﻖ ﺍﻟﻨﺎﺿﺮﺓ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻌﺰﺓ ﺍﻟﻄﺎﻫﺮﺓ ‪ 153/18‬ﺩﺍﺭ ﺍﻷﺿﻮﺍﺀ ـ ﺑﲑﻭﺕ ـ ﻟﺒﻨﺎﻥ"‪:‬‬
‫"ﻭﻟﻴﺖ ﺷﻌﺮﻱ ﺃﻱ ﻓﺮﻕ ﺑﲔ ﻣﻦ ﻛﻔﺮ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺑﲔ ﻣﻦ ﻛﻔـﺮ‬
‫ﺑﺎﻷﺋﻤﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻊ ﺛﺒﻮﺕ ﻛﻮﻥ ﺍﻹﻣﺎﻣﺔ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ"‪.‬‬
 ‫ﻭﻳﻘﻮﻝ ﺍﳌﻼ ﳏﻤﺪ ﺑﺎﻗﺮ ﺍ‪‬ﻠﺴﻲ ﻭﺍﻟﺬﻱ ﻳﻠﻘﺒﻮﻧﻪ ﺑﺎﻟﻌﻠﻢ ﺍﻟﻌﻼﻣﺔ ﺍﳊﺠﺔ ﻓﺨﺮ‬
‫ﺍﻷﻣﺔ ﰲ ﲝﺎﺭ ﺍﻷﻧﻮﺍﺭ ‪" :390/23‬ﺍﻋﻠﻢ ﺃﻥ ﺇﻃﻼﻕ ﻟﻔﻆ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﻋﻠﻰ ﻣـﻦ ﱂ‬
‫ﻳﻌﺘﻘﺪ ﺇﻣﺎﻣﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻷﺋﻤﺔ ﻣﻦ ﻭﻟﺪﻩ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﻓﻀ‪‬ﻞ ﻋﻠﻴﻬﻢ ﻏﲑﻫﻢ ﻳﺪﻝ‬
‫ﺃ‪‬ﻢ ﳐﻠﺪﻭﻥ ﰲ ﺍﻟﻨﺎﺭ"‪.‬‬

‫ﻭﻳﻘﻮﻝ ﺷﻴﺨﻬﻢ ﳏﻤﺪ ﺣﺴﻦ ﺍﻟﻨﺠﻔﻲ ﰲ ﺟﻮﺍﻫﺮ ﺍﻟﻜـﻼﻡ ‪ 62/6‬ﻁ ﺩﺍﺭ ﺇﺣﻴـﺎﺀ‬
‫ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ـ ﺑﲑﻭﺕ‪" :‬ﻭﺍﳌﺨﺎﻟﻒ ﻷﻫﻞ ﺍﳊﻖ ﻛﺎﻓﺮ ﺑﻼ ﺧﻼﻑ ﺑﻴﻨﻨﺎ‪ ..‬ﻛـﺎﶈﻜﻲ‬
‫ﻋﻦ ﺍﻟﻔﺎﺿﻞ ﳏﻤﺪ ﺻﺎﱀ ﰲ ﺷﺮﺡ ﺃﺻﻮﻝ ﺍﻟﻜﺎﰲ ﺑﻞ ﻭﺍﻟﺸﺮﻳﻒ ﺍﻟﻘﺎﺿﻲ ﻧـﻮﺭ ﺍﷲ ﰲ‬
‫ﺇﺣﻘﺎﻕ ﺍﳊﻖ ﻣﻦ ﺍﳊﻜﻢ ﺑﻜﻔﺮ ﻣﻨﻜﺮﻱ ﺍﻟﻮﻻﻳﺔ ﻷ‪‬ﺎ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ"‪.‬‬

‫"ﻫﺬﺍ ﻭﻧﻘﻞ ﺷﻴﺨﻬﻢ ﳏﺴﻦ ﺍﻟﻄﺒﺎﻃﺒﺎﺋﻲ ﺍﳌﻠﻘﺐ ﺑﺎﳊﻜﻴﻢ ﻛﻔﺮ ﻣﻦ ﺧـﺎﻟﻔﻬﻢ ﺑـﻼ‬
‫ﺧﻼﻑ ﺑﻴﻨﻬﻢ ﰲ ﻛﺘﺎﺑﻪ ﻣﺴﺘﻤﺴﻚ ﺍﻟﻌﺮﻭﺓ ﺍﻟـﻮﺛﻘﻰ ‪ 392/1‬ﻁ‪ 3‬ﻣﻄﺒﻌـﺔ ﺍﻵﺩﺍﺏ ـ‬
‫ﺍﻟﻨﺠﻒ ‪."1970‬‬

‫ﻭﻳﻘﻮﻝ ﺁﻳﺔ ﺍﷲ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺍﳌﺎﻗﺎﱐ ﺍﳌﻠﻘﺐ ﻋﻨﺪﻫﻢ ﺑﺎﻟﻌﻼﻣﺔ ﺍﻟﺜﺎﱐ ﰲ ﺗﻨﻘـﻴﺢ‬
‫ﺍﳌﻘﺎﻝ )‪ 208/1‬ﺑﺎﺏ ﺍﻟﻔﻮﺍﺋﺪ ـ ﻁ ﺍﻟﻨﺠﻒ ‪" :(1952‬ﻭﻏﺎﻳﺔ ﻣﺎ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻷﺧﺒـﺎﺭ‬
‫ﺟﺮﻳﺎﻥ ﺣﻜﻢ ﺍﻟﻜﺎﻓﺮ ﻭﺍﳌﺸﺮﻙ ﰲ ﺍﻵﺧﺮﺓ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﻜﻦ ﺍﺛﲎ ﻋﺸﺮﻱ"‪.‬‬

‫ﻭﻗﺎﻝ ﺁﻳﺘﻬﻢ ﺍﻟﻌﻈﻤﻰ ﻭﻣﺮﺟﻌﻬﻢ ﺃﺑﻮﺍﻟﻘﺎﺳﻢ ﺍﳋﻮﺋﻲ ﰲ ﻛﺘﺎﺑﻪ ﻣﺼﺒﺎﺡ ﺍﻟﻔﻘﺎﻫـﺔ ﰲ‬

‫ﺍﳌﻌﺎﻣﻼﺕ )‪ 11/2‬ﻁ ﺩﺍﺭ ﺍﳍﺎﺩﻱ ـ ﺑﲑﻭﺕ(‪..":‬ﺑـﻞ ﻻ ﺷـﺒﻬﺔ ﰲ ﻛﻔـﺮﻫﻢ ـ ﺃﻱ‬
‫ﺍﳌﺨﺎﻟﻔﲔ ـ ﻷﻥ ﺇﻧﻜﺎﺭ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻷﺋﻤﺔ ﺣﱴ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻭﺍﻻﻋﺘﻘﺎﺩ ﲞﻼﻓﺔ ﻏﲑﻫـﻢ‬
‫ﻭﺑﺎﻟﻌﻘﺎﺋﺪ ﺍﳋﺮﺍﻓﻴﺔ ﻛﺎﳉﱪ ﻭﳓﻮﻩ ﻳﻮﺟﺐ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺰﻧﺪﻗﺔ ﻭﺗﺪﻝ ﻋﻠﻴﻪ ﺍﻷﺧﺒﺎﺭ ﺍﳌﺘﻮﺍﺗﺮﺓ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﻛﻔﺮ ﻣﻨﻜﺮ ﺍﻟﻮﻻﻳﺔ‪ ..‬ﺃﻧﻪ ﻻ ﺃﺧﻮﺓ ﻭﻻ ﻋﺼﻤﺔ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﳌﺨﺎﻟﻔﲔ"‪.‬‬
 ‫ﻭﻳﻘﻮﻝ ﺷﻴﺨﻬﻢ ﳏﻤﺪ ﺣﺴﻦ ﺍﻟﻨﺠﻔﻲ ﻭﻫﻮﻳﻌﻠﻦ ﺑﺼﺮﺍﺣﺔ ﻋـﺪﺍﺀ ﺍﻟﺸـﻴﻌﺔ‬
‫ﺍﻟﺸﺪﻳﺪ ﻷﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻣﻮﺳﻮﻋﺘﻪ ﺍﻟﻔﻘﻬﻴﺔ ﺍﳌﺘﺪﺍﻭﻟﺔ ﺑﲔ ﺍﻟﺸـﻴﻌﺔ "ﺟـﻮﺍﻫﺮ‬
‫ﺍﻟﻜﻼﻡ ﰲ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ" ‪" :62/22‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻘﺪ ﺍﻷﺧﻮﺓ ﺑﲔ ﺍﳌﺆﻣﻨﲔ‬
‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ِ} :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻨ‪‬ﻮﻥﹶ ِﺇ ‪‬ﺧ ‪‬ﻮ ﹲﺓ{ ]ﺍﳊﺠﺮﺍﺕ‪ ،[10 :‬ﺩﻭﻥ ﻏﲑﻫـﻢ‪ ،‬ﻭﻛﻴـﻒ‬
‫ﺼﻮ‪‬ﺭ ﺍﻷﺧﻮﺓ ﺑﲔ ﺍﳌﺆﻣﻦ ﻭﺑﲔ ﺍﳌﺨﺎﻟﻒ ﺑﻌﺪ ﺗﻮﺍﺗﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺗﻀـﺎﻓﺮ ﺍﻵﻳـﺎﺕ ﰲ‬ ‫‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﻭﺟﻮﺏ ﻣﻌﺎﺩﺍ‪‬ﻢ ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻬﻢ"‪.‬‬

‫ﻭﻳﻘﻮﻝ ﻋﻼﻣﺘﻬﻢ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﺷﱪ ﺍﻟﺬﻱ ﻳﻠﻘﺐ ﻋﻨﺪﻫﻢ ﺑﺎﻟﺴﻴﺪ ﺍﻷﻋﻈﻢ ﻭﺍﻟﻌﻤﺎﺩ‬
‫ﺍﻷﻗﻮﻡ ﻋﻼﻣﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺗﺎﺝ ﺍﻟﻔﻘﻬﺎﺀ ﺭﺋﻴﺲ ﺍﳌﻠﺔ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﺟﺎﻣﻊ ﺍﳌﻌﻘـﻮﻝ ﻭﺍﳌﻨﻘـﻮﻝ‪،‬‬
‫ﻣﻬﺬﺏ ﺍﻟﻔﺮﻭﻉ ﻭﺍﻷﺻﻮﻝ‪ ،‬ﰲ ﻛﺘﺎﺑﻪ "ﺣﻖ ﺍﻟﻴﻘﲔ ﰲ ﻣﻌﺮﻓﺔ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ" )‪ 188/2‬ـ‬
‫ﻃﺒﻊ ﺑﲑﻭﺕ(‪" :‬ﻭﺃﻣﺎ ﺳﺎﺋﺮ ﺍﳌﺨﺎﻟﻔﲔ ﳑﻦ ﱂ ﻳﻨﺼﺐ ﻭﱂ ﻳﻌﺎﻧﺪ ﻭﱂ ﻳﺘﻌﺼﺐ ﻓﺎﻟـﺬﻱ‬
‫ﻋﻠﻴﻪ ﲨﻠﺔ ﻣﻦ ﺍﻷﺋﻤﺔ ﻛﺎﻟﺴﻴﺪ ﺍﳌﺮﺗﻀﻰ ﺃ‪‬ﻢ ﻛﻔﺎﺭ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺍﻟـﺬﻱ ﻋﻠﻴـﻪ‬
‫ﺍﻷﻛﺜﺮ ﺍﻷﺷﻬﺮ ﺃ‪‬ﻢ ﻛﻔﺎﺭ ﳐﻠﺪﻭﻥ ﰲ ﺍﻟﻨﺎﺭ ﰲ ﺍﻵﺧﺮﺓ"‪.‬‬

‫ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺍﻟﺴﺎﺑﻘﺔ ﺗﺮﻯ ﺃﻥ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺸﻴﻌﺔ ﺑﻜﻔﺮ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻫﻮﺍﻟﺬﻱ ﻳﱪﺭ‬
‫ﳍﻢ ﻋﺪﺍﺀﻫﻢ ﻭﺧﻴﺎﻧﺎ‪‬ﻢ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﺳﺘﺒﺎﺣﺔ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻛﻤﺎ ﺳﻴﺄﰐ‪.‬‬

‫‪ (2‬ﺍﻋﺘﻘﺎﺩ ﺍﻟﺸﻴﻌﺔ ﺑﺄﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻋﺪﺍﺀ ﻷﻫﻞ ﺍﻟﺒﻴﺖ‪:‬‬

‫ﻭﻣﻦ ﺃﺧﻄﺮ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﱵ ﺗﺆﺟﺞ ﻧﺎﺭ ﺍﳋﻴﺎﻧﺔ ﰲ ﻗﻠﻮﺏ ﺍﻟﺸﻴﻌﺔ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺑـﺄﻥ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻋﺪﺍﺀ ﻷﻫﻞ ﺑﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؛ ﻳﻜﺮﻫﻮ‪‬ﻢ ﻭﻳﺒﻐﻀﻮ‪‬ﻢ‬
‫ﻭﻳﻨﺘﻘﺼﻮ‪‬ﻢ‪ ،‬ﻓﺄﻫﻞ ﺍﻟﺴﻨﺔ ﻫﻢ ﺍﻷﻋﺪﺍﺀ ﺑﻞ ﺃﻟﺪ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﺴﻤﻮ‪‬ﻢ ﺍﻟﻨﻮﺍﺻـﺐ‬
‫ﺃﻱ ﺍﻟﺬﻳﻦ ﻳﻨﺼﺒﻮﻥ ﺍﻟﻌﺪﺍﺀ ﻷﻫﻞ ﺍﻟﺒﻴﺖ!‬
 ‫ﻭﻫﺎﻙ ﺑﻌﺾ ﺃﻗﻮﺍﻝ ﺷﻴﻮﺧﻬﻢ ﻭﳏﺪﺛﻴﻬﻢ ﻭﻓﻘﻬﺎﺋﻬﻢ ﺍﻟـﱵ ﺗـﺒﲔ ﳍـﻢ ﺃﻥ‬
‫ﺍﻟﻌﺪﻭﺍﳊﻘﻴﻘﻲ ﳍﻢ ﻫﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻ ﻏﲑ‪:‬‬

‫ﻳﻘﻮﻝ ﺷﻴﺨﻬﻢ ﻭﻋﺎﳌﻬﻢ ﻭﳏﻘﻘﻬﻢ ﻭﻣﺪﻗﻘﻬﻢ ﺣﺴﲔ ﺑﻦ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺁﻝ ﻋﺼـﻔﻮﺭ‬

‫ﺍﻟﺪﺭﺍﺯﻱ ﺍﻟﺒﺤﺮﺍﱐ ﺍﻟﺸﻴﻌﻲ ﰲ ﻛﺘﺎﺑﻪ "ﺍﶈﺎﺳﻦ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﰲ ﺃﺟﻮﺑﺔ ﺍﳌﺴﺎﺋﻞ ﺍﳋﺮﺍﺳﺎﻧﻴﺔ"‬
‫)ﺹ‪ 147‬ﻃﺒﻊ ﺑﲑﻭﺕ(‪" :‬ﺑﻞ ﺃﺧﺒﺎﺭﻫﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺗﻨﺎﺩﻱ ﺑﺄﻥ ﺍﻟﻨﺎﺻـﺐ ﻫﻮﻣـﺎ‬
‫ﻳﻘﺎﻝ ﻟﻪ ﻋﻨﺪﻫﻢ ﺳ‪‬ﻨﻴ‪‬ﺎ‪ ..‬ﻭﻻ ﻛﻼﻡ ﰲ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﺎﺻﺒﺔ ﻫﻢ ﺃﻫﻞ ﺍﻟﺘﺴﻨﻦ"‪.‬‬

‫ﻭﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺍﻟﺸﻴﻌﻲ ﻋﻠﻲ ﺁﻝ ﳏﺴﻦ ﰲ ﻛﺘﺎﺑﻪ "ﻛﺸـﻒ ﺍﳊﻘـﺎﺋﻖ" ـ ﻁ ﺩﺍﺭ‬

‫ﺍﻟﺼﻔﻮﺓ ـ ﺑﲑﻭﺕ )ﺹ‪" :(249‬ﻭﺃﻣﺎ ﺍﻟﻨﻮﺍﺻﺐ ﻣﻦ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻜﺜﲑﻭﻥ ﺃﻳﻀ‪‬ـﺎ‬
‫ﻣﻨﻬﻢ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻭﺍﺑﻦ ﻛﺜﲑ ﺍﻟﺪﻣﺸﻘﻲ ﻭﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻭﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻫﱯ ﻭﺍﺑﻦ ﺣـﺰﻡ‬
‫ﺍﻷﻧﺪﻟﺴﻲ ﻭﻏﲑﻫﻢ"‪.‬‬

‫ﻭﺫﻛﺮ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺸﻴﻌﻲ ﳏﺴﻦ ﺍﳌﻌﻠﻢ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟﻨﺼﺐ ﻭﺍﻟﻨﻮﺍﺻﺐ( ﻁ ﺩﺍﺭ ﺍﳍﺎﺩﻱ‬
‫ـ ﺑﲑﻭﺕ ﰲ ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‪ ،‬ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ )ﺹ‪ (259‬ﲢﺖ ﻋﻨﻮﺍﻥ‪" :‬ﺍﻟﻨﻮﺍﺻـﺐ ﰲ‬
‫ﺍﻟﻌﺒﺎﺩ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋﱵ ﻧﺎﺻﺐ ـ ﻋﻠﻰ ﺣﺪ ﺯﻋﻤﻪ ـ ﻭﺫﻛﺮ ﻣﻨﻬﻢ‪" :‬ﻋﻤﺮ ﺑﻦ ﺍﳋﻄـﺎﺏ‪،‬‬
‫ﻭﺃﺑﻮﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻭﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ‪ ،‬ﻭﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ ،‬ﻭﺣﺴﺎﻥ‬
‫ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻭﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ‪ ،‬ﻭﺳﻌﺪ ﺑﻦ ﺃﰊ ﺍﻟﻮﻗﺎﺹ‪ ،‬ﻭﻃﻠﺤﺔ ﺑﻦ‬
‫ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ‪ ،‬ﻭﺃﺑﻮﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ‪ ،‬ﻭﻋـﺮﻭﺓ ﺑـﻦ‬
‫ﺍﻟﺰﺑﲑ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﺬﻫﱯ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﺍﻟﺰﻫﺮﻱ‪ ،‬ﻭﺍﳌﻐﲑﺓ ﺑﻦ ﺷﻌﺒﺔ‪ ،‬ﻭﺃﺑـﻮﺑﻜﺮ‬
‫ﺍﻟﺒﺎﻗﻼﱐ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ ﺭﺋﻴﺲ ﺃﻧﺼﺎﺭ ﺍﻟﺴﻨﺔ ﺍﶈﻤﺪﻳﺔ ﰲ ﻣﺼﺮ‪ ،‬ﻭﳏﻤﺪ ﺭﺷـﻴﺪ‬
‫ﺭﺿﺎ‪ ،‬ﻭﳏﺐ ﺍﻟﺪﻳﻦ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﳏﻤﻮﺩ ﺷﻜﺮﻱ ﺍﻵﻟﻮﺳﻲ‪ ..‬ﻭﻏﲑﻫﻢ ﻛﺜﲑ"‪.‬‬
 ‫ﻓﻼ ﺃﺩﺭﻱ ﻣﻦ ﺑﻘﻲ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﱂ ﻳﺪﺧﻠﻪ ﺍﻟﺸﻴﻌﺔ ﰲ ﻋـﺪﺍﺩ ﺍﻷﻋـﺪﺍﺀ‬
‫ﺍﻟﻨﻮﺍﺻﺐ‪.‬‬

‫ﻭﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﺸﻴﻌﻲ‪/‬ﳏﻤﺪ ﺍﻟﺘﻴﺠﺎﱐ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﺸﻴﻌﺔ ﻫﻢ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ" ﻁ‬

‫ﻣﺆﺳﺴﺔ ﺍﻟﻔﺠﺮ ﰲ ﻟﻨﺪﻥ ﻭﺑﲑﻭﺕ ﺹ‪" :79‬ﻭﲟﺎ ﺃﻥ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻫﻢ ﺃﻧﻔﺴﻬﻢ ﺃﻫـﻞ‬
‫ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻓﺜﺒﺖ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﺃﻥ ﺍﻟﺴﻨﺔ ﺍﳌﻘﺼﻮﺩﺓ ﻋﻨـﺪﻫﻢ ﻫـﻲ‬
‫ﺑﻐﺾ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﻟﻌﻨﻪ‪ ،‬ﻭﺍﻟﱪﺍﺀﺓ ﻣﻨﻪ ﻓﻬﻲ ﺍﻟﻨﺼﺐ"‪.‬‬

‫ﻭﻳﻘﻮﻝ ﰲ ﺻﻔﺤﺔ ‪" :161‬ﻭﻏﲏ ﻋﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺃﻥ ﻣﺬﻫﺐ ﺍﻟﻨﻮﺍﺻﺐ ﻫﻮﻣـﺬﻫﺐ‬

‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ"‪.‬‬

‫ﻭﻳﻘﻮﻝ ﰲ ﺻﻔﺤﺔ ‪" :163‬ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﻳﺘﺒﲔ ﻟﻨﺎ ﺑﻮﺿﻮﺡ ﺑﺄﻥ ﺍﻟﻨﻮﺍﺻـﺐ‬
‫ﺍﻟﺬﻳﻦ ﻋﺎﺩﻭﺍ ﻋﻠﻴ‪‬ﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺣﺎﺭﺑﻮﺍ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻫﻢ ﺍﻟـﺬﻳﻦ ﲰـﻮﺍ‬
‫ﺃﻧﻔﺴﻬﻢ ﺑﺄﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ"‪.‬‬

‫ﻭﻳﻘﻮﻝ ﰲ ﺻﻔﺤﺔ ‪" :295‬ﻭﺇﺫﺍ ﺷﺌﻨﺎ ﺍﻟﺘﻮﺳﻊ ﰲ ﺍﻟﺒﺤﺚ ﻟﻘﻠﻨﺎ ﺑﺄﻥ ﺃﻫـﻞ ﺍﻟﺴـﻨﺔ‬
‫ﻭﺍﳉﻤﺎﻋﺔ ﻫﻢ ﺍﻟﺬﻳﻦ ﺣﺎﺭﺑﻮﺍ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺍﻟﻨﺒﻮﻱ ﺑﻘﻴﺎﺩﺓ ﺍﻷﻣﻮﻳﲔ ﻭﺍﻟﻌﺒﺎﺳﻴﲔ"‪.‬‬

‫ﻼ ﺑﻌﻨﻮﺍﻥ‪" :‬ﻋﺪﺍﻭﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻷﻫﻞ ﺍﻟﺒﻴـﺖ‬‫ﻋﻘﺪ ﺍﻟﺘﻴﺠﺎﱐ ﰲ ﻧﻔﺲ ﺍﻟﻜﺘﺎﺏ ﻓﺼ ﹰ‬

‫ﺗﻜﺸﻒ ﻋﻦ ﻫﻮﻳﺘﻬﻢ" ﻭﻗﺎﻝ ﰲ ﺻﻔﺤﺔ ‪ 159‬ﻣﻨﻪ‪" :‬ﺇﻥ ﺍﻟﺒﺎﺣﺚ ﻳﻘﻒ ﻣﺒﻬﻮﺗ‪‬ﺎ ﻋﻨـﺪﻣﺎ‬
‫ﺗﺼﺪﻣﻪ ﺣﻘﻴﻘﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻳﻌﺮﻑ ﺑﺄ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺃﻋـﺪﺍﺀ ﺍﻟﻌﺘـﺮﺓ ﺍﻟﻄـﺎﻫﺮﺓ‬
‫ﻳﻘﺘﺪﻭﻥ ﲟﻦ ﺣﺎﺭ‪‬ﻢ ﻭﻟﻌﻨﻬﻢ ﻭﻋﻤﻞ ﻋﻠﻰ ﻗﺘﻠﻬﻢ ﻭﳏﻮﺁﺛﺎﺭﻫﻢ"‪.‬‬
 ‫ﰒ ﻳﻘﻮﻝ ﰲ ﺻﻔﺤﺔ ‪" :164‬ﲤﻌﻦ ﰲ ﺧﻔﺎﻳﺎ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻓﺈﻧـﻚ ﺳـﺘﻌﺮﻑ‬
‫ﺧﻔﺎﻳﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺇﱃ ﺃﻱ ﻣﺪﻯ ﻭﺻﻞ ‪‬ﻢ ﺍﳊﻘﺪ ﻋﻠﻰ ﻋﺘﺮﺓ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻠﻢ ﻳﺘﺮﻛﻮﺍ ﺷﻴﺌﹰﺎ ﺇﻻ ﻭﺣﺮﻓﻮﻩ"‪.‬‬

‫ﻭﻳﻘﻮﻝ ﰲ ﺻﻔﺤﺔ ‪" :299‬ﻭﺑﻌﺪ ﻧﻈﺮﺓ ﻭﺟﻴﺰﺓ ﺇﱃ ﻋﻘﺎﺋﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋـﺔ‬
‫ﻭﺇﱃ ﻛﺘﺒﻬﻢ ﻭﺇﱃ ﺳﻠﻮﻛﻬﻢ ﺍﻟﺘﺎﺭﳜﻲ ﲡﺎﻩ ﺃﻫﻞ ﺍﻟﺒﻴﺖ؛ ﺗﺪﺭﻙ ﺑﺪﻭﻥ ﻏﻤـﻮﺽ ﺃ‪‬ـﻢ‬
‫ﺍﺧﺘﺎﺭﻭﺍ ﺍﳉﺎﻧﺐ ﺍﳌﻌﺎﻛﺲ ﻭﺍﳌﻌﺎﺩﻱ ﻷﻫﻞ ﺍﻟﺒﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴـﻼﻡ‪ ،‬ﻭﺃ‪‬ـﻢ ﺃﺷـﻬﺮﻭﺍ‬
‫ﺳﻴﻮﻓﻬﻢ ﻟﻘﺘﺎﳍﻢ ﻭﺳﺨﺮﻭﺍ ﺃﻗﻼﻣﻬﻢ ﻻﻧﺘﻘﺎﺻﻬﻢ ﻭﺍﻟﻨﻴﻞ ﻣﻨﻬﻢ ﻭﻟﺮﻓﻊ ﺷﺄﻥ ﺃﻋﺪﺍﺋﻬﻢ"‪.‬‬

‫ﻭﻫﺬﺍ ﻏﻴﺾ ﻣﻦ ﻓﻴﺾ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ ﺗﺒﲔ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺸﻴﻌﺔ ﰲ ﻋﺪﺍﺀ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ‬
‫ﻵﻝ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻟﺴﻨﺎ ﻫﻨﺎ ﰲ ﻣﻌﺮﺽ ﺍﻟﺪﻓﺎﻉ ﻟﻨﺒﲔ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻻ ﻳﺒﻐﻀﻮﻥ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪،‬‬
‫ﻭﺇﳕﺎ ﻳﺒﻐﻀﻮﻥ ﺍﻟﺬﻳﻦ ﻳﺒﻐﻀﻮﻥ ﻭﻳﺴﻴﺌﻮﻥ ﺇﱃ ﺁﻝ ﺑﻴﺖ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻳﺘﻘﻮﻟﻮﻥ ﻋﻠـﻴﻬﻢ‪،‬‬
‫ﻭﻳﻨﺴﺒﻮﻥ ﺇﻟﻴﻬﻢ ﺍﻟﻜﺬﺏ‪.‬‬

‫ﻭﺳﺘﺮﻯ ﻓﻴﻤﺎ ﺳﻨﻌﺮﺽ ﺑﻌﺪ ﺧﻴﺎﻧﺎﺕ ﺍﻟﺸﻴﻌﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ؛ ﻛﻠﻤﺎ ﺧـﺎﻥ‬
‫ﺍﻟﺸﻴﻌﻲ ﺧﻴﺎﻧﺔ ﺃﻭﺩﺑﺮ ﻣﻜﻴﺪﺓ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻓﺈﻧﻪ ﻳﻌﺘﱪ ﺫﻟﻚ ﻣﻦ ﺣﺴﻨﺎﺗﻪ ﻭﺻﺎﱀ ﻋﻤﻠـﻪ؛‬
‫ﻷﻧﻪ ﻳﻨﺘﺼﺮ ﻵﻝ ﺍﻟﺒﻴﺖ ﻣﻦ ﻣﺒﻐﻀﻴﻬﻢ ﻭﺃﻋﺪﺍﺋﻬﻢ‪.‬‬

‫‪ (3‬ﺍﻋﺘﻘﺎﺩ ﺍﻟﺸﻴﻌﺔ ﰲ ﺣﻞ ﺩﻣﺎﺀ ﺃﻣﻮﺍﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﳒﺎﺳﺘﻬﻢ‪:‬‬

‫ﺇﻥ ﺍﻟﺪﻣﺎﺀ ﻭﻗﺘﻞ ﺍﻷﻧﻔﺲ ﻣﻦ ﺃﻫﻢ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻋﺎﳉﺘﻬﺎ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲝﻜﻤﺔ‬
‫ﻭﴰﻮﻝ‪ ،‬ﻭﺑﻴﻨﺖ ﺣﺮﻣﺔ ﺍﻟﺪﻡ ﺧﺼﻮﺻ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺪﻡ ﺳﻴ‪‬ﺮﺍﻕ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻐﺪﺭ ﺣﱴ‬
 ‫ﻭﻟﻮﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺪﻡ ﺩﻡ ﻛﺎﻓﺮ ﺑﺎﷲ ـ ﻋﺰ ﻭﺟﻞ ـ‪ ،‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﻣﻦ‬
‫ﺃﻣﻦ ﻛﺎﻓﺮ‪‬ﺍ ﻋﻠﻰ ﺩﻣﻪ ﰒ ﻏﺪﺭ ﺑﻪ ﻓﺄﻧﺎ ﻣﻦ ﺍﻟﻘﺎﺗﻞ ﺑﺮﻱﺀ ﻭﻟﻮﻛﺎﻥ ﻣﺴﻠﻤﺎ"‪.‬‬

‫ﻭﻟﻜﻦ ﺑﺮﻏﻢ ﻫﺬﺍ ﻓﺈﻥ ﺍﻟﺸﻴﻌﺔ ﻳﺴﺘﺤﻠﻮﻥ ﺩﻣﺎﺀ ﻭﺃﻣﻮﺍﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻳﻔﱵ ﻋﻠﻤﺎﺅﻫﻢ‬
‫ﺑﺬﻟﻚ‪ ،‬ﺭﻭﻯ ﺷﻴﺨﻬﻢ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺑﺎﺑﻮﻳﻪ ﺍﻟﻘﻤﻲ ﻭﺍﳌﻠﻘﺐ ﻋﻨﺪﻫﻢ ﺑﺎﻟﺼـﺪﻭﻕ‬
‫ﻭﺑﺮﺋﻴﺲ ﺍﶈﺪﺛﲔ ﰲ ﻛﺘﺎﺑﻪ "ﻋﻠﻞ ﺍﻟﺸﺮﺋﻊ" )ﺹ‪ 601‬ﻃﺒﻊ ﺍﻟﻨﺠﻒ( ﻋﻦ ﺩﺍﻭﺩ ﺑﻦ ﻓﺮﻗﺪ‬
‫ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻷﰊ ﻋﺒﺪ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﰲ ﻗﺘﻞ ﺍﻟﻨﺎﺻﺐ ـ ﺃﻱ ﺍﻟﺴﲏ ـ ؟ ﻗﺎﻝ‪:‬‬
‫"ﺣﻼﻝ ﺍﻟﺪﻡ‪ ،‬ﻭﻟﻜﲏ ﺃﺗﻘﻲ ﻋﻠﻴﻚ‪ ،‬ﻓﺈﻥ ﻗﺪﺭﺕ ﺃﻥ ﺗﻘﻠﺐ ﻋﻠﻴﻪ ﺣﺎﺋﻄﹰﺎ ﺃﻭﺗﻐﺮﻗﻪ ﰲ ﻣﺎﺀ‬
‫ﻟﻜﻴﻼ ﻳﺸﻬﺪ ﺑﻪ ﻋﻠﻴﻚ ﻓﺎﻓﻌﻞ‪ ،‬ﻗﻠﺖ ﻓﻤﺎ ﺗﺮﻯ ﰲ ﻣﺎﻟﻪ؟ ﻗﺎﻝ‪ :‬ﺗﻮﻩ ﻣﺎ ﻗﺪﺭﺕ ﻋﻠﻴﻪ"‪.‬‬

‫ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﳋﺒﻴﺜﺔ ﺷـﻴﺨﻬﻢ ﺍﳊـﺮ ﺍﻟﻌـﺎﻣﻠﻲ ﰲ ﻭﺳـﺎﺋﻞ ﺍﻟﺸـﻴﻌﺔ‬
‫)‪ (463/18‬ﻭﺍﻟﺴﻴﺪ ﻧﻌﻤﺔ ﺍﷲ ﺍﳉﺰﺍﺋﺮﻱ ﰲ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻨﻌﻤﺎﻧﻴـﺔ )‪ (307/2‬ﺇﺫ ﻗـﺎﻝ‪:‬‬
‫"ﺟﻮﺍﺯ ﻗﺘﻠﻬﻢ ـ ﺃﻱ ﺍﻟﻨﻮﺍﺻﺐ ـ ﻭﺍﺳﺘﺒﺎﺣﺔ ﺃﻣﻮﺍﳍﻢ"‪.‬‬

‫ﻭﺃﻣﺎ ﺇﺑﺎﺣﺔ ﺃﻣﻮﺍﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﲑﻭﻱ ﳏﺪﺛﻮﺍ ﺍﻟﺸﻴﻌﺔ ﻭﺷﻴﻮﺧﻬﻢ ﻋﻦ ﺃﰊ ﻋﺒـﺪ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ‪" :‬ﺧﺬ ﻣﺎﻝ ﺍﻟﻨﺎﺻﺐ ﺣﻴﺚ ﻣﺎ ﻭﺟﺪﺗﻪ ﻭﺍﺩﻓﻊ ﺇﻟﻴﻨـﺎ ﺍﳋﻤـﺲ"‪،‬‬
‫ﺃﺧﺮﺝ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺷﻴﺦ ﻃﺎﺋﻔﺘﻬﻢ ﺃﺑﻮﺟﻌﻔﺮ ﺍﻟﻄﻮﺳﻲ ﰲ ‪‬ﺬﻳﺐ ﺍﻷﺣﻜـﺎﻡ)‪(122/4‬‬
‫ﻭﺍﻟﻔﻴﺾ ﺍﻟﻜﺎﺷﺎﱐ ﰲ ﺍﻟﻮﺍﰲ )‪ 43/6‬ﻁ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻄﻬﺮﺍﻥ(‪ ،‬ﻭﻧﻘﻞ ﻫـﺬﺍ‬
‫ﺍﳋﱪ ﺷﻴﺨﻬﻢ ﺍﻟﺪﺭﺍﺯﻱ ﺍﻟﺒﺤﺮﺍﱐ ﰲ ﺍﶈﺎﺳﻦ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ )ﺹ‪ ،(167‬ﻭﻭﺻـﻔﻪ ﺑﺄﻧـﻪ‬
‫ﻣﺴﺘﻔﻴﺾ‪ ،‬ﻭﲟﻀﻤﻮﻥ ﻫﺬﺍ ﺍﳋﱪ ﺃﻓﱴ ﻣﺮﺟﻌﻬﻢ ﺍﻟﻜﺒﲑ ﺭﻭﺡ ﺍﷲ ﺍﳋﻤـﻴﲏ ﰲ ﲢﺮﻳـﺮ‬
‫ﺍﻟﻮﺳﻴﻠﺔ)‪ (352/1‬ﺑﻘﻮﻟﻪ‪" :‬ﻭﺍﻷﻗﻮﻯ ﺇﳊﺎﻕ ﺍﻟﻨﻮﺍﺻﺐ ﺑﺄﻫﻞ ﺍﳊﺮﺏ ﰲ ﺇﺑﺎﺣﺔ ﻣﺎ ﹸﺍ ﹾﻏ‪‬ﺘﻨِﻢ‬
 ‫ﻣﻨﻬﻢ ﻭﺗﻌﻠﻖ ﺍﳋﻤﺲ ﺑﻪ‪ ،‬ﺑﻞ ﺍﻟﻈﺎﻫﺮ ﺟﻮﺍﺯ ﺃﺧﺬ ﻣﺎﻟﻪ ﺃﻳﻦ ﻭﺟﺪ ﻭﺑﺄﻱ ﳓﻮﻛﺎﻥ‬
‫ﻭﻭﺟﻮﺏ ﺇﺧﺮﺍﺝ ﲬﺴﻪ"‪.‬‬

‫ﻭﻧﻘﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻳﻀ‪‬ﺎ ﳏﺴﻦ ﺍﳌﻌﻠﻢ ﰲ ﻛﺘﺎﺑﻪ )ﺍﻟﻨﺼﺐ ﻭﺍﻟﻨﻮﺍﺻـﺐ( ـ ﻁ ﺩﺍﺭ‬
‫ﺍﳍﺎﺩﻱ ـ ﺑﲑﻭﺕ )ﺹ‪ (615‬ﻳﺴﺘﺪﻝ ‪‬ﺎ ﻋﻠﻰ ﺟﻮﺍﺯ ﺃﺧﺬ ﻣﺎﻝ ﺃﻫـﻞ ﺍﻟﺴـﻨﺔ ﻷ‪‬ـﻢ‬
‫ﻧﻮﺍﺻﺐ ﰲ ﻧﻈﺮﻩ‪.‬‬

‫ﻭﻳﻘﻮﻝ ﻓﻘﻴﻬﻬﻢ ﺍﻟﺸﻴﺦ ﻳﻮﺳﻒ ﺍﻟﺒﺤﺮﺍﱐ ﰲ ﻛﺘﺎﺑﻪ ﺍﳊﺪﺍﺋﻖ ﺍﻟﻨﺎﺿـﺮﺓ ﰲ ﺃﺣﻜـﺎﻡ‬

‫ﺍﻟﻌﺘﺮﺓ ﺍﻟﻄﺎﻫﺮﺓ )‪ (324 ،323/12‬ﻣﺎ ﻧﺼﻪ‪" :‬ﺇﻥ ﺇﻃﻼﻕ ﺍﳌﺴﻠﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺻﺐ ﻭﺃﻧﻪ ﻻ‬
‫ﳚﻮﺯ ﺃﺧﺬ ﻣﺎﻟﻪ ﻣﻦ ﺣﻴﺚ ﺍﻹﺳﻼﻡ ﺧﻼﻑ ﻣﺎ ﻋﻠﻴﻪ ﺍﻟﻄﺎﺋﻔﺔ ﺍﶈﻘﺔ ﺳﻠﻔﹰﺎ ﻭﺧﻠﻔﹰﺎ ﻣـﻦ‬
‫ﺍﳊﻜﻢ ﺑﻜﻔﺮ ﺍﻟﻨﺎﺻﺐ ﻭﳒﺎﺳﺘﻪ ﻭﺟﻮﺍﺯ ﺃﺧﺬ ﻣﺎﻟﻪ ﺑﻞ ﻗﺘﻠﻪ"‪.‬‬

‫ﻭﻳﻘﻮﻝ ﺍﻟﺒﺤﺮﺍﱐ ـ ﺃﻳﻀ‪‬ﺎ ـ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ )‪ 10‬ـ ‪" :(360‬ﻭﺇﱃ ﻫـﺬﺍ ﺍﻟﻘـﻮﻝ‬
‫ﺫﻫﺐ ﺃﺑﻮﺻﻼﺡ ﻭﺍﺑﻦ ﺇﺩﺭﻳﺲ ﻭﺳﻼﺭ‪ ،‬ﻭﻫﻮﺍﳊﻖ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻻﺳﺘﻔﺎﺿـﺘﻬﺎ‬
‫ﻭﺗﻜﺎﺛﺮﻫﺎ ﺑﻜﻔﺮ ﺍﳌﺨﺎﻟﻒ ﻭﻧﺼﺒﻪ ﻭﺷﺮﻛﻪ ﻭﺣﻞ ﻣﺎﻟﻪ ﻭﺩﻣﻪ ﻛﻤﺎ ﺑﺴﻄﻨﺎ ﻋﻠﻴﻪ ﺍﻟﻜـﻼﻡ‬
‫ﲟﺎ ﻻ ﳛﻮﻡ ﺣﻮﻟﻪ ﺷﺒﻬﺔ ﺍﻟﻨﻘﺾ ﻭﺍﻹﺑﺮﺍﻡ ﰲ ﻛﺘﺎﺏ ﺍﻟﺸﻬﺎﺏ ﺍﻟﺜﺎﻗﺐ ﰲ ﺑﻴـﺎﻥ ﻣﻌـﲎ‬
‫ﺍﻟﻨﺎﺻﺐ ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻄﺎﻟﺐ"‪.‬‬

‫ﻭﺃﻣﺎ ﻋﻦ ﳒﺎﺳﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺸﻴﻌﺔ ﻓﻴﻘﻮﻝ ﻣـﺮﺟﻌﻬﻢ ﺍﳌـﺮﺯﺍ ﺣﺴـﻦ‬
‫ﺍﳊﺎﺋﺮﻱ ﺍﻹﺣﻘﺎﻗﻲ ﰲ ﻛﺘﺎﺑﻪ ﺃﺣﻜﺎﻡ ﺍﻟﺸﻴﻌﺔ )‪ 137/1‬ﻣﻜﺘﺒـﺔ ﺟﻌﻔـﺮ ﺍﻟﺼـﺎﺩﻕ ـ‬
‫ﺍﻟﻜﻮﻳﺖ(‪" :‬ﺍﻟﻨﺠﺎﺳﺎﺕ‪ :‬ﻭﻫﻲ ﺍﺛﻨﺎ ﻋﺸﺮ‪ ،‬ﻭﻋﺪ ﺍﻟﻜﻔﺎﺭ ﻣﻨﻬﺎ‪ ،‬ﰒ ﻋﺪ ﺍﻟﻨﻮﺍﺻﺐ ﻣـﻦ‬
‫ﺃﻗﺴﺎﻡ ﺍﻟﻜﻔﺎﺭ"‪.‬‬
 ‫ﻭﻳﻘﻮﻝ ﺷﻴﺨﻬﻢ ﻧﻌﻤﺔ ﺍﷲ ﺍﳉﺰﺍﺋﺮﻱ ﰲ ﻛﺘﺎﺏ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻨﻌﻤﺎﻧﻴﺔ )‪ 306/2‬ﻁ‬
‫ﺍﻷﻋﻠﻤﻲ ـ ﺑﲑﻭﺕ(‪" :‬ﻭﺃﻣﺎ ﺍﻟﻨﺎﺻﺐ ﻭﺃﺣﻮﺍﻟﻪ‪ ،‬ﻓﻬﻮﻳﺘﻢ ﺑﺒﻴﺎﻥ ﺃﻣﺮﻳﻦ‪ :‬ﺍﻷﻭﻝ‪ :‬ﰲ ﺑﻴـﺎﻥ‬
‫ﻣﻌﲎ ﺍﻟﻨﺎﺻﺐ ﺍﻟﺬﻱ ﻭﺭﺩ ﰲ ﺍﻷﺧﺒﺎﺭ ﺃﻧﻪ ﳒﺲ‪ ،‬ﻭﺃﻧﻪ ﺃﺷﺮ ﻣﻦ ﺍﻟﻴﻬـﻮﺩﻱ ﻭﺍﻟﻨﺼـﺮﺍﱐ‬
‫ﻭﺍ‪‬ﻮﺳﻲ‪ ،‬ﻭﺃﻧﻪ ﳒﺲ ﺑﺈﲨﺎﻉ ﻋﻠﻤﺎﺀ ﺍﻹﻣﺎﻣﻴﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ"‪.‬‬

‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﳋﺒﻴﺜﺔ ﺍﻟﱵ ﻛﻮﻧﺖ ﺍﻋﺘﻘﺎﺩ ﺍﻟﺸﻴﻌﺔ ﰲ ﻛﻔﺮ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ‬
‫ﻭﺍﺳﺘﺒﺎﺣﺔ ﺩﻣﺎﺋﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ‪ ،‬ﻭﺍﳊﻜﻢ ﺑﻨﺠﺎﺳﺘﻬﻢ ﺳﺘﺮﻯ ﺍﻟﻌﺠﺐ ـ ﻓﻴﻤﺎ ﺑﻌﺪ ـ ﺣﻴﻨﻤـﺎ‬
‫ﻧﻘﻠﺐ ﺻﻔﺤﺎﺕ ﺍﻟﺘﺎﺭﻳﺦ ﻧﻔﺘﺶ ﻋﻦ ﺧﻴﺎﻧﺎﺕ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻓﺎﻟﺸﻴﻌﻲ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﰲ ﻋﻘﺎﺋﺪﻩ‬
‫ﻭﺃﺣﻜﺎﻣﻪ ﺃﻧﻪ ﻣﺄﻣﻮﺭ ﺑﻘﺘﻞ ﺍﻟﺴﲏ ﻭﻟﻜﻦ ﻳﺴﺘﺤﺴﻦ ﺃﻥ ﻳﻐﺮﻗﻪ ﰲ ﺍﳌﺎﺀ ﺃﻭﻳﻘﻠـﺐ ﻋﻠﻴـﻪ‬
‫ﻼ ﻳﺸﻬﺪ ﺑﻪ ﻋﻠﻴﻪ ﻛﻤﺎ ﻳﻘﻮﻝ ﻓﻘﻬﺎﺅﻫﻢ ـ ﺇﺫﺍ ﻭﺟـﺪ ﻓﺮﺻـﺔ‬ ‫ﺣﺎﺋﻄﹰﺎ ﺣﱴ ﻻ ﻳﺪﻉ ﺩﻟﻴ ﹰ‬
‫ﻳﺘﺤﺎﻟﻒ ﻓﻴﻬﺎ ﻭﻟﻮﻣﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻘﺘﻞ ﺍﻟﻨﻮﺍﺻﺐ )ﺃﻫﻞ ﺍﻟﺴﻨﺔ( ﻓﺈﻧﻪ ﺳﲑﺍﻫﺎ ﻓﺮﺻﺔ ﺫﻫﺒﻴﺔ‬
‫ﻭﻟﻦ ﻳﺘﻮﺍﱏ‪ ،‬ﻓﻼ ﺑﺄﺱ ﺃﻥ ﻳﺘﺤﺎﻟﻒ ﻣﻊ ﺷﻴﺎﻃﲔ ﺍﻟﺘﺘﺎﺭ ﺃﻭﺷﻴﺎﻃﲔ ﺍﻟﺼﻠﻴﺒﻴﲔ ﺃﻭﺷـﻴﺎﻃﲔ‬
‫ﺍﻷﻣﺮﻳﻜﺎﻥ ﻭﺍﻹﳒﻠﻴﺰ‪.‬‬

‫‪ (4‬ﺍﻋﺘﻘﺎﺩ ﺍﻟﺸﻴﻌﺔ ﰲ ﺣﺮﻣﺔ ﺍﳉﻬﺎﺩ ﻗﺒﻞ ﻇﻬﻮﺭ ﺍﳌﻬﺪﻱ‪:‬‬

‫ﻭﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﺍﳋﻄﲑ ﻫﻮﺍﻟﺬﻱ ﻳﺰﻳﺪ ﻣﻮﻗﻒ ﺍﻟﺸﻴﻌﺔ ﻭﺿﻮﺣ‪‬ﺎ ﻋﻨﺪﻣﺎ ﲢﻞ ﺍﻟﻜﻮﺍﺭﺙ‬
‫ﺑﺎﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺗﺮﺍﻫﻢ ﻳﻘﻔﻮﻥ ﻣﻮﻗﻒ ﺍﳌﺘﻔﺮﺝ‪ ،‬ﰒ ﺍﳌﺘﺤﺎﻟﻒ ﻣﻊ ﺍﻷﻋـﺪﺍﺀ ﻟﻴـﺄﻣﻦ‬
‫ﺍﻟﺸﻴﻌﺔ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﻟﻴﻨﻜﻠﻮﺍ ﺑﺎﻟﺴﻨﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪.‬‬

‫ﻭﱂ ﻳﺴﺠﻞ ﺍﻟﺘﺎﺭﻳﺦ ﻟﻠﺸﻴﻌﺔ ﺟﻬﺎﺩ‪‬ﺍ ﺿﺪ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺿﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻦ‬
‫ﻃﺮﻳﻖ ﺍﳋﻴﺎﻧﺎﺕ ﺍﻟﱵ ﻳﻔﻌﻠﻮ‪‬ﺎ ﰲ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ‪.‬‬
 ‫ﻭﺗﺰﺧﺮ ﻛﺘﺐ ﺍﻟﺸﻴﻌﺔ ﺑﺎﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﺮﻭﻳﺎﺕ ﺍﻟﱵ ﺗﺒﲏ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﻋﻨﺪﻫﻢ‪،‬‬
‫ﻭﻣﻦ ﺫﻟﻚ‪ :‬ﺭﻭﻯ ﺛﻘﺘﻬﻢ ﰲ ﺍﳊﺪﻳﺚ ﳏﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ ﺍﻟﻜﻠﻴﲏ ﰲ ﺍﻟﻜـﺎﰲ )‪(295/8‬‬
‫ﻋﻦ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ‪" :‬ﻛﻞ ﺭﺍﻳﺔ ﺗﺮﻓﻊ ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﻟﻘﺎﺋﻢ ـ ﺃﻱ ﺍﻹﻣﺎﻡ ﺍﻟﺜﺎﱐ‬
‫ﻋﺸﺮ ـ ﻓﺼﺎﺣﺒﻬﺎ ﻃﺎﻏﻮﺕ ﻳﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ"‪ ،‬ﻭﺫﻛﺮ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺷﻴﺨﻬﻢ‬
‫ﺍﳊﺮ ﺍﻟﻌﺎﻣﻠﻲ ﰲ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ )‪.(37/11‬‬

‫ﻭﺭﻭﻯ ﳏﺪﺛﻬﻢ ﺍﻟﻄﱪﺳـﻲ ﰲ ﻣﺴـﺘﺪﺭﻙ ﺍﻟﻮﺳـﺎﺋﻞ )‪ 248/2‬ﻁ ﺩﺍﺭ ﺍﻟﻜﺘـﺐ‬

‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﻄﻬﺮﺍﻥ( ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ‪ " :‬ﻣﹶﺜﻞﹸ ﻣﻦ ﺧﺮﺝ ﻣﻨﺎ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‬
‫ﻗﺒﻞ ﻗﻴﺎﻡ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺜﻞ ﻓﺮﺥ ﻃﺎﺭ ﻭﻭﻗﻊ ﻣﻦ ﻭﻛﺮﻩ ﻓﺘﻼﻋﺐ ﺑﻪ ﺍﻟﺼﺒﻴﺎﻥ"‪.‬‬

‫ﻭﰲ ﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﺴﺠﺎﺩﻳﺔ ﺍﻟﻜﺎﻣﻠﺔ )ﺹ ‪ 16‬ﻁ ﺩ ﺍﳊﻮﺭﺍﺀ ـ ﺑﲑﻭﺕ( ﻋﻦ ﺃﰊ ﻋﺒﺪ‬

‫ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ‪" :‬ﻣﺎ ﺧﺮﺝ ﻭﻻ ﳜﺮﺝ ﻣﻨﺎ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﺇﱃ ﻗﻴﺎﻡ ﻗﺎﺋﻤﻨﺎ ﺃﺣﺪ ﻟﻴﺪﻓﻊ‬
‫ﻇﻠﻤ‪‬ﺎ ﺃﻭﻳﻨﻌﺶ ﺣﻘﹰﺎ ﺇﻻ ﺍﺻﻄﻠﺘﻪ ﺍﻟﺒﻠﻴﺔ ﻭﻛﺎﻥ ﻗﻴﺎﻣﻪ ﺯﻳﺎﺩﺓ ﰲ ﻣﻜﺮﻭﻫﻨﺎ ﻭﺷﻴﻌﺘﻨﺎ"‪.‬‬

‫ﺑﻞ ﺇ‪‬ﻢ ﻳﺬﻣﻮﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻷ‪‬ﻢ ﳚﺎﻫﺪﻭﻥ‪ ،‬ﺭﻭﻯ ﺍﳌﻼ ﳏﺴﻦ ﺍﳌﻠﻘﺐ ﺑﺎﻟﻜﺎﺷـﺎﱐ‬
‫ﰲ ﺍﻟﻮﺍﰲ )‪ (15/9‬ﻭﺍﳊﺮ ﰲ ﻭﺳﺎﺋﻞ ﺍﻟﺸﻴﻌﺔ )‪ (21/11‬ﻭﳏﻤﺪ ﺣﺴـﻦ ﺍﻟﻨﺠﻔـﻲ ﰲ‬
‫ﺟﻮﺍﻫﺮ ﺍﻟﻜﻼﻡ )‪ :(40/21‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻨﺎﻥ ﻗﺎﻝ‪" :‬ﻗﻠﺖ ﻷﰊ ﻋﺒـﺪ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ‪ :‬ﺟﻌﻠﺖ ﻓﺪﺍﻙ ﻣﺎ ﺗﻘﻮﻝ ﰲ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻘﺘﻠﻮﻥ ﰲ ﻫﺬﻩ ﺍﻟﺜﻐﻮﺭ؟ ﻗﺎﻝ ﻓﻘـﺎﻝ‪:‬‬
‫ﺍﻟﻮﻳﻞ؛ ﻳﺘﻌﺠﻠﻮﻥ ﻗﺘﻠﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻗﺘﻠﺔ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﷲ ﻣﺎ ﺍﻟﺸﻬﻴﺪ ﺇﻻ ﺷﻴﻌﺘﻨﺎ ﻭﻟﻮﻣﺎﺗﻮﺍ‬
‫ﻋﻠﻰ ﻓﺮﺷﻬﻢ" ‪.‬‬

‫)ﻋﻦ ﻛﺘﺎﺏ‪ :‬ﺣﻘﻴﻘﺔ ﺍﻟﺸﻴﻌﺔ ـ ﻋﺒﺪ ﺍﷲ ﺍﳌﻮﺻﻠﻲ ـ ﺩﺍﺭ ﺍﻹﳝﺎﻥ‪ ،‬ﺍﻹﺳﻜﻨﺪﺭﻳﺔ(‪.‬‬

 ‫ﻣﻮﻗﻒ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﻟﺸﻴﻌﺔ‬

‫‪1‬ـ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬

‫ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺳﺐ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻭﺃﺣﺪﺍ ﻣﻨﻬﻢ ﻭﺍﻗﺘﺮﻥ ﺑﺴﺒﻪ ﺃﻥ ﺟﱪﻳﻞ ﻏﻠﻂ ﰲ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻓﻼ ﺷﻚ ﰲ ﻛﻔﺮﻩ ﺑﻞ ﻻ ﺷﻚ ﰲ ﻛﻔﺮ ﻣﻦ ﺗﻮﻗﻒ ﰲ ﻛﻔﺮﻩ‪ ،‬ﻣﻦ ﺯﻋـﻢ ﺃﻥ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻧﻘﺺ ﻣﻨﻪ ﺁﻳﺎﺕ ﻭﻛﺘﻤﺖ‪ ،‬ﺃﻭﺯﻋﻢ ﺃﻥ ﻟﻪ ﺗﺄﻭﻳﻼﺕ ﺑﺎﻃﻨﺔ ﺗ‪‬ﺴﻘﻂ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺸـﺮﻭﻋﺔ‪،‬‬
‫ﻓﻼ ﺧﻼﻑ ﰲ ﻛﻔﺮﻫﻢ‪ ،‬ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺍﺭﺗﺪﻭﺍ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺼـﻼﺓ‬
‫ﻼ ﻻ ﻳﺒﻠﻐﻮﻥ ﺑﻀﻌﺔ ﻋﺸﺮ ﻧﻔﺴﺎﹰ‪ ،‬ﺃﻭﺃ‪‬ﻢ ﻓﺴﻘﻮﺍ ﻋﺎﻣﺘ‪‬ﻬﻢ‪ ،‬ﻓﻬﺬﺍ ﻻ‬
‫ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺇﻻ ﻧﻔﺮ‪‬ﺍ ﻗﻠﻴ ﹰ‬
‫ﻚ ﰲ ﻛﻔﺮ ﻣﺜ ﹸﻞ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﻛﻔﺮﻩ ﻣﺘﻌﲔ(‪.‬‬
‫ﺭﻳﺐ ﺃﻳﻀ‪‬ﺎ ﰲ ﻛﻔﺮﻩ‪ ،‬ﺑﻞ ﻣﻦ ﻳﺸ ‪‬‬

‫ﻭﻗﺎﻝ ﺃﻳﻀ‪‬ﺎ‪) :‬ﻻ ﺃﻣﺎﻧﺔ ﻟﺮﺍﻓﻀﻲ ﻗﻂ‪ ،‬ﻋﻠﻰ ﻣﻦ ﳜﺎﻟﻔﻪ ﰲ ﻣﺬﻫﺒﻪ‪ ،‬ﻭﻳـﺪﻳﻦ ﺑﻐـﲑ‬
‫ﺍﻟﺮﻓﺾ‪ ،‬ﺑﻞ ﻳﺴﺘﺤﻞ ﻣﺎﻟﻪ ﻭﺩﻣﻪ‪ ،‬ﻋﻨﺪ ﺃﺩﱏ ﻓﺮﺻﺔ ﺗﻠﻮﺡ ﻟﻪ‪ ،‬ﻷﻧﻪ ﻋﻨﺪﻩ ﻣﺒـﺎﺡ ﺍﻟـﺪﻡ‬
‫ﻭﺍﳌﺎﻝ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳ‪‬ﻈﻬﺮﻩ ﻣﻦ ﺍﳌﻮﺩﺓ ﻓﻬﻮﺗ‪‬ﻘﻴﺔ‪ ،‬ﻳﺬﻫﺐ ﺃﺛﺮﻩ ﲟﺠﺮﺩ ﺇﻣﺎﻛﻦ ﺍﻟﻔﺮﺻﺔ( ﻋـﻦ‬
‫ﻛﺘﺎﺑﻪ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪.‬‬

‫‪2‬ـ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺸﻮﻛﺎﱐ‪:‬‬

‫ﻗﺎﻝ‪ :‬ﺇﻥ ﺃﺻﻞ ﺩﻋﻮﺓ ﺍﻟﺮﻭﺍﻓﺾ ﻛﻴﺎﺩ ﺍﻟﺪﻳﻦ‪ ,‬ﻭﳐﺎﻟﻔﺔ ﺷﺮﻳﻌﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻌﺠـﺐ‬
‫ﻛﻞ ﺍﻟﻌﺠﺐ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ‪ ,‬ﻭﺳﻼﻃﲔ ﺍﻟﺪﻳﻦ‪ ,‬ﻛﻴﻒ ﺗﺮﻛﻮﻫﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻜـﺮ‬
‫ﺍﻟﺒﺎﻟﻎ ﰲ ﺍﻟﻘﺒﺢ ﺇﱃ ﻏﺎﻳﺘﻪ ﻭ‪‬ﺎﻳﺘﻪ‪ ,‬ﻓﺈﻥ ﻫﺆﻻﺀ ﺍﳌﺨﺬﻭﻟﲔ ﳌﺎ ﺃﺭﺍﺩﻭﺍ ﺭﺩ ﻫﺬﻩ ﺍﻟﺸـﺮﻳﻌﺔ‬
‫ﺍﳌﻄﻬﺮﺓ ﻭﳐﺎﻟﻔﺘﻬﺎ ﻃﻌﻨﻮﺍ ﰲ ﺃﻋﺮﺍﺽ ﺍﳊﺎﻣﻠﲔ ﳍﺎ‪ ,‬ﺍﻟﺬﻳﻦ ﻻ ﻃﺮﻳﻖ ﻟﻨﺎ ﺇﻟﻴﻬـﺎ ﺇﻻ ﻣـﻦ‬
‫ﻃﺮﻳﻘﻬﻢ‪ ,‬ﻭﺍﺳﺘﺰﻟﻮﺍ ﺃﻫﻞ ﺍﻟﻌﻘﻮﻝ ﺍﻟﻀﻌﻴﻔﺔ ‪‬ﺬﻩ ﺍﻟﺬﺭﻳﻌﺔ ﺍﳌﻠﻌﻮﻧﺔ ﻭﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺸـﻴﻄﺎﻧﻴﺔ‪,‬‬
 ‫ﻓﻬﻢ ﻳﻈﻬﺮﻭﻥ ﺍﻟﺴﺐ ﻭﺍﻟﻠﻌﻦ ﳋﲑ ﺍﳋﻠﻴﻘﺔ‪ ,‬ﻭﻳﻀﻤﺮﻭﻥ ﺍﻟﻌﻨﺎﺩ ﻟﻠﺸﺮﻳﻌﺔ‪ ,‬ﻭﺭﻓـﻊ‬
‫ﺃﺣﻜﺎﻣﻬﺎ ﻋﻦ ﺍﻟﻌﺒﺎﺩ‪ .‬ﻭﻟﻴﺲ ﰲ ﺍﻟﻜﺒﺎﺋﺮ ﺃﺷﻨﻊ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﺇﻻ ﻣﺎ ﺗﻮﺳﻠﻮﺍ ‪‬ﺎ ﺇﻟﻴﻪ‪,‬‬
‫ﻓﺈﻧﻪ ﺃﻗﺒﺢ ﻣﻨﻬﺎ‪ ,‬ﻷﻧﻪ ﻋﻨﺎﺩ ﷲ ﻋﺰ ﻭﺟﻞ ﻭﻟﺮﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﺸﺮﻳﻌﺘﻪ ‪.‬‬

‫ﻓﻜﺎﻥ ﺣﺎﺻﻞ ﻣﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﺫﻟﻚ ﺃﺭﺑﻊ ﻛﺒﺎﺋﺮ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻛﻔﺮ ﺑﻮﺍﺡ ‪:‬‬

‫ﺍﻷﻭﱃ ‪ :‬ﺍﻟﻌﻨﺎﺩ ﷲ ﻋﺰ ﻭﺟﻞ ‪.‬‬

‫ﺍﻟﺜﺎﻧﻴﺔ ‪ :‬ﺍﻟﻌﻨﺎﺩ ﻟﺮﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬

‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺍﻟﻌﻨﺎﺩ ﻟﺸﺮﻳﻌﺘﻪ ﺍﳌﻄﻬﺮﺓ ﻭﳏﺎﻭﻟﺔ ﺇﺑﻄﺎﳍﺎ ‪.‬‬

‫ﺍﻟﺮﺍﺑﻌﺔ ‪ :‬ﺗﻜﻔﲑ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ‪ ,‬ﺍﳌﻮﺻﻮﻓﲔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬

‫ﺑﺄ‪‬ﻢ ﺃﺷﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ ‪ ,‬ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻐﻴﻆ ‪‬ﻢ ﺍﻟﻜﻔﺎﺭ ‪ ,‬ﻭﺃﻧﻪ ﻗﺪ ﺭﺿﻲ ﻋﻨﻬﻢ ‪,‬‬
‫ﻣﻊ ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﻄﻬﺮﺓ ﺃﻥ ﻣﻦ ﻛﻔـﺮ ﻣﺴـﻠﻤﺎ ﻛﻔـﺮ ﻛﻤـﺎ ﰲ‬
‫ﺍﻟﺼﺤﻴﺤﲔ ﻭﻏﲑﳘﺎ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﻤﺮ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺇﺫﺍ ﻗﺎﻝ‬
‫ﺍﻟﺮﺟﻞ ﻷﺧﻴﻪ ﻳﺎ ﻛﺎﻓﺮ ﻓﻘﺪ ﺑﺎﺀ ‪‬ﺎ ﺃﺣﺪﳘﺎ ﻓﺈﻥ ﻛﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﻭﺇﻻ ﺭﺟﻌﺖ ﻋﻠﻴﻪ (‬

‫ﻭ‪‬ﺬﺍ ﻳﺘﺒﲔ ﺃﻥ ﻛﻞ ﺭﺍﻓﻀﻲ ﺧﺒﻴﺚ ﻳﺼﲑ ﻛﺎﻓﺮﺍ ﺑﺘﻜﻔﲑﻩ ﻟﺼﺤﺎﰊ ﻭﺍﺣﺪ ‪ ,‬ﻓﻜﻴﻒ‬
‫ﲟﻦ ﻛﻔﺮ ﻛﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪ ,‬ﻭﺍﺳﺘﺜﲎ ﺃﻓﺮﺍﺩﺍ ﻳﺴﲑﺓ ﺗﻐﻄﻴﺔ ﳌﺎ ﻫﻮﻓﻴﻪ ﻣﻦ ﺍﻟﻀـﻼﻝ ﻋﻠـﻰ‬
‫ﺍﻟﻄﻐﺎﻡ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻘﻠﻮﻥ ﺍﳊﺠﺞ ؟! ( ] ﻧﻘﻼ ﻋﻦ ﺭﺳﺎﻟﺔ‪":‬ﺃﺻﻮﻝ ﻣـﺬﻫﺐ ﺍﻟﺸـﻴﻌﺔ‬
‫"ﻟﻠﻘﻔﺎﺭﻱ[‪.‬‬
 ‫‪3‬ـ ﺍﺑﻦ ﺣﺰﻡ ﺍﻹﻧﺪﻟﺴﻲ‪:‬‬

‫ﻗﺎﻝ‪ :‬ﻭﺃﻣﺎ ﻗﻮﳍﻢ ـ ﻳﻌﲏ ﺍﻟﻨﺼﺎﺭﻯ ـ ﰲ ﺩﻋﻮﻯ ﺍﻟﺮﻭﺍﻓﺾ ﺗﺒﺪﻳﻞ ﺍﻟﻘـﺮﺁﻥ ﻓـﺈﻥ‬
‫ﺍﻟﺮﻭﺍﻓﺾ ﻟﻴﺴﻮﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ,‬ﺇﳕﺎ ﻫﻲ ﻓﺮﻗﺔ ﺣﺪﺙ ﺃﻭﳍﺎ ﺑﻌﺪ ﻣﻮﺕ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲞﻤﺲ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ..‬ﻭﻫﻲ ﻃﺎﺋﻔﺔ ﲡﺮﻱ ﳎﺮﻯ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﰲ‬
‫ﺍﻟﻜﺬﺏ ﻭﺍﻟﻜﻔﺮ ‪] .‬ﺍﳌﻠﻞ ﻭﺍﻟﻨﺤﻠﻞ [‪.‬‬
 ‫ﳌﺎﺫﺍ ﻳﺘﺸﻴﻌﻮﻥ ؟!‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ـ ﺭﲪﻪ ﺍﷲ ـ ‪ ..." :‬ﻭﺍﻹﻣﺎﻣﻴﺔ ﺍﻹﺛﻨﺎ ﻋﺸﺮﻳﺔ )ﻳﻌﲏ ﺍﻟﺸﻴﻌﺔ(‪ ..‬ﻣـﻊ‬
‫ﻓﺮﻁ ﺟﻬﻠﻬﻢ ﻭﺿﻼﳍﻢ ﻓﻴﻬﻢ ﺧﻠﻖ ﻣﺴﻠﻤﻮﻥ ﺑﺎﻃﻨ‪‬ﺎ ﻭﻇﺎﻫﺮ‪‬ﺍ ﻟﻴﺴﻮﺍ ﺯﻧﺎﺩﻗـﺔ ﻣﻨـﺎﻓﻘﲔ‬
‫ﻟﻜﻨﻬﻢ ﺟﻬﻠﻮﺍ ﻭﺿﻠﻮﺍ ﻭﺍﺗﺒﻌﻮﺍ ﺃﻫﻮﺍﺀﻫﻢ‪ ..‬ﻭﻟﻜﻦ ﺗﻜﻔﲑ ﺍﻟﻮﺍﺣﺪ ﺍﳌﻌﲔ ﻣﻨﻬﻢ ﻭﺍﳊﻜـﻢ‬
‫ﺑﺘﺨﻠﻴﺪﻩ ﰲ ﺍﻟﻨﺎﺭ ﻣﻮﻗﻮﻑ ﻋﻠﻰ ﺛﺒﻮﺕ ﺷﺮﻭﻁ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻧﺘﻔﺎﺀ ﻣﻮﺍﻧﻌﻪ‪ ،‬ﻓﺈﻧـﺎ ﻧﻄﻠـﻖ‬
‫ﺍﻟﻘﻮﻝ ﺑﻨﺼﻮﺹ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻭﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﻔﺴﻴﻖ ﻭﻻ ﳓﻜﻢ ﻟﻠﻤﻌـﲔ ﺑﺪﺧﻮﻟـﻪ ﰲ‬
‫ﺫﻟﻚ ﺍﻟﻌﺎﻡ ﺣﱴ ﻳﻘﻮﻡ ﻓﻴﻪ ﺍﳌﻘﺘﻀﻰ ﺍﻟﺬﻱ ﻻ ﻣﻌﺎﺭﺽ ﻟﻪ"‪.‬‬

‫ﻭ‪‬ﺬﺍ ﺍﻟﻘﻮﻝ ـ ﺍﻟﺬﻱ ﳓﺴﺒﻪ ﻋﺪﻝ ـ ﳚﺐ ﺃﻥ ﻧ‪‬ﻔﺮﻕ ﺑﲔ ﺍﻟﻌﺎﻣـﺔ ﻭﺍﳉﻬـﻼﺀ ﻣـﻦ‬

‫ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﺑﲔ ﺃﺋﻤﺔ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻝ ﻣﻨﻬﻢ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻌﺎﺩﻭﻥ ﺍﳌﺴﻠﻤﲔ‪.‬‬

‫ﻭﻋﻤﻮﻣ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﻋﻘﻞ ﺍﻹﻧﺴﺎﻥ ـ ﻻ ﺳﻴﻤﺎ ﺍﻟﺬﻱ ﻳ‪‬ﻘﺮ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ـ ﻳﺴﺘﻌﺼﻲ ﻋﻠﻴﻪ‬
‫ﺃﻥ ﻳﻘﺒﻞ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﻔﺮﻗﻮﺍ ‪‬ﺎ ﻋﻦ ﻋﻘﻴﺪﺓ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪..‬‬

‫ﻟﺬﺍ‪ ،‬ﳛﺎﻭﻝ ﺃﺋﻤﺘﻬﻢ ـ ﳌﺼﺎﱀ ﺫﺍﺗﻴﺔ ﻭﺳﻴﺎﺳﻴﺔ ـ ﺃﺳﺮﻫﻢ ﻣﻦ ﺍﳉﺎﻧـﺐ ﺍﻟﺮﻭﺣـﻲ‪..‬‬

‫ﻭﺣﲔ ﺍﻟﺘﻤﻜﻦ ﻣﻨﻪ؛ ﻓﺈ‪‬ﻢ ﻳﺴﻴﻄﺮﻭﻥ ﻋﻠﻰ ﻛﻞ ﺍﻹﻧﺴﺎﻥ‪ ..‬ﻋﻘﻠﻪ ﻭﻭﺟﺪﺍﻧﻪ‪ ،‬ﻭﺟﺴـﺪﻩ‬
‫ﻭﺭﻭﺣﻪ‪ ..‬ﻭﻏﺎﻟﺒﻴﺘﻬﻢ ﻻ ﺗﻄﺎﻟﻊ ﻛﺘﺐ ﺃﺋﻤﺘﻬﻢ ﻭﻻ ﺗﺘﺄﻣﻠﻬﺎ‪ ،‬ﺇ‪‬ﻢ ﻳﺴﻤﻌﻮﻥ ﺩﻭﻥ ﺗﻔﻜﺮ‪،‬‬
‫ﻭﻳﻔﻌﻠﻮﻥ ﺩﻭﻥ ﻏﺎﻳﺔ !!‬

‫ﻭﺍﻟﻐﺮﻳﺐ ﺃﻥ ﻛﺜﲑ‪‬ﺍ ﻣﻨﻬﻢ ـ ﺃﻱ ﺍﻟﺸﻴﻌﺔ ـ ﺇﺫﺍ ﻗﺮﺃ ﻣﺎ ﻛﺘﺒﻨﺎﻩ ﻋﻦ ﻣﻌﺘﻘـﺪﺍ‪‬ﻢ‪ ،‬ﺭﲟـﺎ‬

‫ﺍ‪‬ﻤﻨﺎ ﺑﺎﻟﻜﺬﺏ ﻭﺍﳋﺪﺍﻉ‪ ..‬ﻷ‪‬ﻢ ﻻ ﻳﻌﺮﻓﻮﻥ ﺃﺻﻮﻝ ﺍﻋﺘﻘﺎﺩ‪‬ﻢ ﻛﻤﺎ ﻳﻨﺒﻐﻲ‪ ،‬ﻭﻳﺰﻋﻤﻮﻥ‬
 ‫ﺃﻥ ﺁﻳﺎ‪‬ﻢ ﻭﺃﺋﻤﺘﻬﻢ ﻫﻢ ﻣﻦ ﻳﻔﻬﻢ )ﺍﻷﺳﺮﺍﺭ!( ﺍﻟﱵ ﻻ ﻳﻔﻬﻤﻬﺎ ﻏﲑﻫﻢ‪ ..‬ﲤﺎﻣ‪‬ـﺎ‬
‫ﻛﻤﺎ ﻛﺎﻧﺖ ﺗﻔﻌﻞ ﺍﻟﻜﻨﻴﺴﺔ ﻣﻊ ﺃﺗﺒﺎﻋﻬﺎ !!‪.‬‬

‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﺍﻟﻌﻘﺪﻱ ﻭﺍﻟﺸﺮﻋﻲ ﻟﺪﻳﻦ ﺍﻟﺘﺸﻴﻊ ﻭﺍﻟﺮﻓﺾ‪ ،‬ﻭﻣﺎ ﳛﻤﻠـﻪ ﻣـﻦ‬
‫ﺧﺮﺍﻓﺎﺕ ﻭﺷﺮﻙ‪..‬‬

‫ﻧﺘﺴﺎﺀﻝ‪ ..‬ﳌﺎﺫﺍ ﻳﺘﺸﻴﻌﻮﻥ ؟!!‬

‫ﺇﻧﻪ ﻧﻔﺲ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﻧﺴﺄﻟﻪ ﻟﻜﻞ ﳎﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ؟!‬

‫ﳌﺎﺫﺍ ﻳﺘﻨﺼﺮﻭﻥ ؟!‬

‫ﳌﺎﺫﺍ ﻳﺘﻬﻮﺩﻭﻥ ؟!‬

‫ﳌﺎﺫﺍ ﻳﺸﺮﻛﻮﻥ ؟!‬

‫ﳌﺎﺫﺍ ﻳﻠﺤﺪﻭﻥ ؟!‬

‫ﻭﺻﻴﺎﻏﺔ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﰲ ﺳﺆﺍﻝ ﻭﺍﺣﺪ‪ ،‬ﺇﳕﺎ ﻳﻜﻮﻥ‪ :‬ﳌﺎﺫﺍ ﻳﻜﻔﺮﻭﻥ ﺑﺎﷲ ؟!‬

‫ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﺴﺄﳍﻢ‪ } :‬ﻭﻣﺎﺫﺍ ﻋﻠﻴﻬﻢ ﻟﻮﺁﻣﻨﻮﺍ { ؟!!‬

‫ﻭﺗﻜﻤﻦ ﺍﻹﺟﺎﺑﺔ ﰲ ﻣﻮﻗﻔﲔ‪:‬‬

‫ـ ﻣﻮﻗﻒ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺬﻱ ﳜﻀﻊ ﻟﻪ ﺍﻹﻧﺴﺎﻥ‪.‬‬

‫ـ ﻣﻮﻗﻒ ﺍﻹﻧﺴﺎﻥ ﲡﺎﻩ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ‪.‬‬

 ‫ﺗﻔﺮﺽ ﺍﻷﻧﻈﻤﺔ ﺍﻷﺭﺿﻴﺔ ـ ﺍﻟﱵ ﲢﻜﻢ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻵﻥ ـ ﻋﻘﻴـﺪﺓ‬
‫ﺗﺘﻮﺍﻓﻖ ﻣﻊ ﻣﺼﺎﳊﻬﺎ ﺍﻟﺬﺍﺗﻴﺔ ﻣﻦ ﻧﻔﻮﺫ ﻭﺳﻴﻄﺮﺓ ﻭﲢﻜﹼﻢ ﰲ ﺍﻟﻌﺒﺎﺩ‪ ..‬ﻭﺩﺍﺋﻤ‪‬ﺎ ﻣﺎ ﺗﻔـﺮﺽ‬
‫ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺑﺎﳊﺪﻳﺪ ﻭﺍﻟﻨﺎﺭ ! ﻭﺍﻹﺟﺒﺎﺭ ﻭﺍﻹﺭﻫﺎﺏ ! ﻷ‪‬ﺎ ﻻ ﲤﻠﻚ ﻗﻮﺓ ﰲ ﺫﺍ‪‬ﺎ ﻛﻲ‬
‫ﺗﺘﻤﻠﹼﻚ ﻣﻦ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺭﻭﺍﺡ‪..‬‬

‫ﻭﻷ‪‬ﺎ ﺩﺍﺋﻤ‪‬ﺎ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ ﻣﻬﻤﺎ ﺍﻧﺘﻔﺶ ﻻ ﻳﺼﻤﺪ ﺃﻣﺎﻡ ﻓﻄـﺮﺓ ﺍﻹﻧﺴـﺎﻥ‪ ،‬ﺇﺫ ﱂ‬
‫ﺗﻨﺘﻜﺲ ﻫﺬﻩ ﺍﻟﻔﻄﺮﺓ‪.‬‬

‫ﺃﻣﺎ ﻣﻮﻗﻒ ﺍﻹﻧﺴﺎﻥ‪ :‬ﻓﺈﻧﻪ ﳚﺪ ﻧﻔﺴﻪ ﻳﻌﻴﺶ ﺩﺍﺧﻞ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﻷﺭﺿﻲ‪ ،‬ﻻ ﳝﻠـﻚ‬
‫ﺍﺧﺘﻴﺎﺭ ﺷﻴﺊ ﰲ ﺣﻴﺎﺗﻪ‪ ..‬ﻭﱂ ﻳﺘﺢ ﻟﻪ ﺃﺣﺪ ﻓﺮﺻﺔ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻓﻴﻈﻦ ـ ﲜﻬﻠﻪ ﻭﻓﺴﻮﻗﻪ ـ ﺃﻥ‬
‫ﻣﺎ ﻓﻴﻪ ﻫﻮﺍﳊﻖ ﺍﳌﺒﲔ‪ ،‬ﻭﺍﻟﺪﻳﻦ ﺍﻟﻘﻮﱘ‪ ..‬ﻭﻻ ﳛﺪﺙ ﻧﻔﺴﻪ ﲟﺠﺮﺩ ﺍﻟﺒﺤﺚ ﺍﳌﺘﺄﻣﻞ ﻓﻴﻤـﺎ‬
‫ﻳﻌﺘﻘﺪ‪ ،‬ﻭﳌﻦ ﳜﻀﻊ‪ ،‬ﻭﻛﻴﻒ ﻳﻌﻴﺶ ؟!‬

‫ﻓﻴﺴﻠﺐ ﺍﻟﻨﻈﺎﻡ ﺣﺮﻳﺘﻪ ﺍﻟﱵ ﻓﺮ‪‬ﻁ ﻓﻴﻬﺎ‪ ،‬ﻭﱂ ﻳﺪﺭﻙ ﻗﻴﻤﺘﻬﺎ‪ ..‬ﻓﻴﺼﺒﺢ ﻋﺒﺪ‪ ،‬ﺑﻼ ﻗﻴﻤﺔ‪،‬‬
‫ﺑﻼ ﻛﺮﺍﻣﺔ‪ ..‬ﻓﻴﻔﻘﺪ ﺇﻧﺴﺎﻧﻴﺘﻪ‪ ،‬ﻭﻳﺼﲑ ـ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ـ ﺁﻟﺔ ﺻﻤﺎﺀ ﰲ ﻳﺪ ﺍﻟﻨﻈﺎﻡ ـ ﺍﻟـﺬﻱ‬
‫ﺍﺳﺘﻌﺒﺪﻩ ـ ﳛﺮﻛﻬﺎ ﻭﻓﻖ ﻣﺼﺎﱀ ﺫﺍﺗﻴﻪ‪ ،‬ﻭﻣﻮﺍﻗﻒ ﺳﻴﺎﺳﻴﺔ !!‬

‫ﻭﻫﺬﺍ ﻫﻮﺣﺎﻝ ﻣﻼﻳﲔ ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﻟﺒﺸﺮ‪..‬‬

‫ﻭﺇﻟﻴﻬﻢ ﺃﻗﻮﻝ‪:‬‬

‫ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﺩﻋﻮﺓ ﺇﱃ ﺍﳌﻨﺎﻇﺮﺓ‪ ،‬ﻭﻻ ﺇﱃ ﺍﻟﺘﻜﻔﲑ‪ ،‬ﻭﻻ ﺇﱃ ﺍﻟﺘﱪﻳﺮ‪..‬‬

‫ﺇ‪‬ﺎ ﺩﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻔﻜﺮ‪..‬‬

 ‫ﺩﻋﻮﺓ ﺇﱃ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺬﺍﺕ‪ ..‬ﺇﱃ ﺇﺩﺭﺍﻙ ﻗﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ‪..‬‬

‫ﺩﻋﻮﺓ ﺇﱃ ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪..‬‬

‫ﺇﱃ ﻛﻞ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﰲ ﻛﻞ ﺍﻷﺭﺽ‪..‬‬

‫ﺃﻭﻟﹰﺎ‪ :‬ﻻ ﺗﻜﻦ ﻣﻦ ﺍﻟﻘﻮﻡ ﺍﻟﻔﺎﺳﻘﲔ } ﻓﺎﷲ ﻻ ﻳﻬﺪﻱ ﺍﻟﻘﻮﻡ ﺍﻟﻔﺎﺳـﻘﲔ { ﺍﻟـﺬﻳﻦ‬
‫ﻳﺴﺘﺴﻠﻤﻮﻥ ﻭﳜﻀﻌﻮﻥ ﻟﻐﲑﻫﻢ ﻣﻦ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺗ‪‬ﻠﻬﻴﻬﻢ ﻣﻄﺎﻟﺐ ﺍﳊﻴﺎﺓ‪ ،‬ﻋﻦ ﺇﺩﺍﺭﻙ ﻗﻴﻤﺘﻬﺎ‬
‫ﻭﻗﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ‪.‬‬

‫ﺛﺎﻧﻴ‪‬ﺎ‪ :‬ﺍﲝﺚ ﻋﻦ ﺍﳊﻖ‪ ،‬ﻋﻦ ﺭﻏﺒﺔ ﰲ ﺍﺗﺒﺎﻋﻪ‪ ،‬ﻭﺍﺳﺌﻞ ﺍﷲ ـ ﺳﺒﺤﺎﻧﻪ ـ ﺍﳍﺪﺍﻳـﺔ ﺇﱃ‬
‫ﺳﺒﻴﻞ ﺍﻟﺮﺷﺎﺩ‪.‬‬

‫} ﻭﺍﷲ ﻳﻬﺪﻱ ﻣﻦ ﻳﺸﺎﺀ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ {‬

‫ﺭﺅﻳﺔ ﺳﻴﺎﺳﻴﺔ ﻟﺘﺪﺍﻋﻴﺎﺕ ﺣﺮﺏ ﻟﺒﻨﺎﻥ ‪2006‬‬

‫• ﲤﻬﻴﺪ‪.‬‬

‫• ﺍﳊﺎﻟﺔ ﺍﻟﺪﻭﻟﻴﺔ ﺍﻟﱵ ﺳﺒﻘﺖ ﺣﺮﺏ ﻟﺒﻨﺎﻥ ‪.2006‬‬

‫• ﺣﺰﺏ ﺍﷲ‪ ..‬ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﻮﺍﻗﻊ‪.‬‬

‫• ﺗﺴﺎﺅﻻﺕ ﳊﺰﺏ ﺍﷲ‪.‬‬

‫• ﺍﻷﻫﺪﺍﻑ ﺍﻹﻳﺮﺍﻧﻴﺔ ﻣﻦ ﺍﳊﺮﺏ‪.‬‬

‫• ﺃﻫﺪﺍﻑ ﺣﺰﺏ ﺍﷲ‪.‬‬

‫• ﺍﻷﻫﺪﺍﻑ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻣﻦ ﺍﳊﺮﺏ‪.‬‬

 ‫ﲤﻬﻴﺪ‬

‫ﰲ ﻳﻮﻡ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﻣﻦ ﺷﻬﺮ ﻳﻮﻟﻴﻮ‪ 2006‬ﻗﺎﻡ ﺣﺰﺏ ﺍﷲ ﺍﻟﻠﺒﻨﺎﱐ ﲞﻄﻒ ﺟﻨـﺪﻳﲔ‬
‫ﺇﺳﺮﺍﺋﻴﻠﻴﲔ ﲢﺖ ﻋﻤﻠﻴﺔ ﺍﲰﻬﺎ "ﺍﻟﻮﻋﺪ ﺍﻟﺼﺎﺩﻕ" ﻣ‪‬ﻨﻘﻀ‪‬ﺎ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻱ ﺗﻌﻬﺪ ﺑﻪ ﰲ ﻣﺆﲤﺮ‬
‫ﺍﳊﻮﺍﺭ ﺍﻟﻮﻃﲏ ﺍﻟﻠﺒﻨﺎﱐ ﻣﻦ ﺃﻧﻪ ﻟﻦ ﻳﻘﻮﻡ ﺑﺄﻱ ﻋﻤﻞ ﳚ‪‬ـﺮ ﻟﺒﻨﺎﻥ ﺇﱃ ﺍﳊﺮﺏ‪.‬‬

‫ﰲ ﺻﺒﻴﺤﺔ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﻳﻮﻡ ﺍﳋﻤﻴﺲ ‪ 13‬ﻳﻮﻟﻴﻮﻗﺎﻣﺖ ﺇﺳﺮﺍﺋﻴﻞ ﺑﻔﺮﺽ ﺣﺼﺎﺭ ﺑﺮﻱ‬
‫ﻭﺟﻮﻱ ﻭﲝﺮﻱ ﺷﺎﻣﻞ ﻋﻠﻰ ﻟﺒﻨﺎﻥ‪ .‬ﻭﲰﻰ ﺍﳉﻴﺶ ﻋﻤﻠﻴﺘﻪ ﻫﺬﻩ "ﺍﻟـﺮﺩ ﺍﳌﺴـﺘﺤﻖ"‪ ،‬ﰒ‬
‫ﻗﺎﻣﺖ ‪‬ﺠﻮﻡ ﺳﺎﺣﻖ ﻋﻠﻰ ﻟﺒﻨﺎﻥ‪ ،‬ﳏﺪﺛﺔ ﺩﻣﺎﺭ‪‬ﺍ ﻫﺎﺋﻠﹰﺎ‪ ،‬ﻭﺧﺮﺍﺑ‪‬ﺎ ﻛﺒﲑ‪‬ﺍ‪ ..‬ﻓﺒﻌﺪ ‪ 28‬ﻳﻮﻣ‪‬ﺎ ـ‬
‫ﺣﱴ ﳊﻈﺔ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ـ ﻣﻦ ﺍﻟﻘﺼﻒ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺍﳌﺘﻮﺍﺻﻞ ﻭﺻﻞ ﻋﺪﺩ ﺍﻟﻘﺘﻠﻰ‬
‫ﺇﱃ ‪ 1064‬ﻗﺘﻴﻞ‪ %30 ،‬ﻣﻨﻬﻢ ﺃﻃﻔﺎﻝ ﺩﻭﻥ ﺳﻦ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮ‪ ،‬ﻭﺑﻠﻎ ﻋـﺪﺩ ﺍﳉﺮﺣـﻰ‬
‫‪ ،3493‬ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺧﺴﺎﺋﺮ ﺑﻠﻐﺖ ﳓﻮ‪ 5‬ﻣﻠﻴﺎﺭ ﺩﻭﻻﺭ‪.‬‬
‫ﻭﻛﺎﻥ ﺗﻮﻗﻊ ﺍﳊﺰﺏ ﺣﺴﺐ ﻣﺎ ﺃﺷﺎﺭ ﻟﻪ ﻧﺼﺮ ﺍﷲ ﰲ ﻣﻘﺎﺑﻠﺘﻪ ﻣﻊ ﺍﳉﺰﻳﺮﺓ ﺃﻥ ﺍﻟﺮﺩ‬
‫ﺍﻟﺼﻬﻴﻮﱐ ﺳﻴﻜﻮﻥ ﳏﺪﻭﺩ‪‬ﺍ ﻛﻤﺎ ﻛﺎﻥ ﳛﺪﺙ ﺳﺎﺑﻘﹰﺎ ﻟﻜﻨﻪ ﻓﻮﺟﺊ ﺑﺄﻥ ﺍﻟﺼـﻬﺎﻳﻨﺔ ﻗـﺪ‬
‫ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻜﻮﻥ ﲦﻦ ﻓﻚ ﺃﺳﺮ ﺍﳉﻨﺪﻳﲔ ﺑﺎﻫﻈﹰﺎ ﻳﻔﻮﻕ ﺑﻘﻴﻤﺘﻪ ﻗﻴﻤﺔ ﺃﻱ ﺍﻧﺘﺼﺎﺭ ﳑﻜـﻦ‬
‫ﳊﺰﺏ ﺍﷲ ﺃﻥ ﳛﺼﻞ ﻋﻠﻴﻪ ﺇﺫﺍ ﻣﺎ ﻭﻗﻊ ﺗﺒﺎﺩﻝ ﻟﻸﺳﺮﻯ‪ .‬ﻭﻟﺌﻼ ﻳﺘﻜﺮﺭ ﺍﳋﻄﻒ ﻭﻹﻋﺎﺩﺓ‬
‫ﺍﳍﻴﺒﺔ ﳉﻴﺸﻬﺎ ﻭﻹﺑﻌﺎﺩ ﻋﻮﺍﻣﻞ ﺍﻟﻔﺸﻞ ﻋﻦ ﻛﻮﺍﻫﻠﻬﻢ ﰲ ﻗﻀـﻴﱵ ﺍﻻﻗﺘﺤـﺎﻡ ﻭﺍﻷﺳـﺮ‬
‫ﺍﻟﻨﻮﻋﻴﺘﲔ‪.‬‬
‫ﻓﻤﺎ ﻫﻮﺍﻟﺪﺍﻓﻊ ﻣﻦ ﻭﺭﺍﺀ ﻋﻤﻠﻴﺔ "ﺍﻟﻮﻋﺪ ﺍﻟﺼﺎﺩﻕ" ﳊﺰﺏ ﺍﷲ؟ ﻭﻣﻦ ﻫﻮﺍﶈﺮﻙ ﻟﻌﻤﻠﻴﺔ‬
‫"ﺍﻟﺮﺩ ﺍﳌﺴﺘﺤﻖ" ﻹﺳﺮﺍﺋﻴﻞ؟‬
‫ﻫﺬﺍ ﻣﺎ ﺳﻮﻑ ﳓﺎﻭﻝ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻴﻪ ﰲ ﺍﻟﺴﻄﻮﺭ ﺍﻟﻘﺎﺩﻣﺔ‪..‬‬
 ‫ﺍﳊﺎﻟﺔ ﺍﻟﺪﻭﻟﻴﺔ ﺍﻟﱵ ﺳﺒﻘﺖ ﺣﺮﺏ ﻟﺒﻨﺎﻥ ‪2006‬‬

‫ﻻ ﳝﻜﻨﻨﺎ ﺭﺅﻳﺔ ﻫﺬﻩ ﺍﳊﺮﺏ ﺍﻟﺸﺎﻣﻠﺔ ﻋﻠﻰ ﻟﺒﻨﺎﻥ ﻣﻦ ﺧﻼﻝ ﺃﺳﺮ ﺟﻨﺪﻳﲔ ﺃﻭﻣﺎ ﺷﺎﺑﻪ‬
‫ﺫﻟﻚ ﳑﺎ ﻳﺴﻤﻰ ﺑﺎﻟﺸﺮﺍﺭﺓ ﺍﻟﱵ ﺗ‪‬ﺸﻌﻞ ﺍﻟﻮﻗﻮﺩ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ ﻳﻨﻔﺠﺮ ﻭﻓﻖ ﺍﳋﻄﻂ ﺍﳌﻌﺪﺓ‬
‫ﺳﻠﻔﹰﺎ ﻟﻪ !‬

‫ﻟﺬﺍ‪ ،‬ﳚﺐ ﻋﻠﻴﻨﺎ ﻣﺘﺎﺑﻌﺔ ﺍﳊﺮﺏ‪ ،‬ﻟﻴﺲ ﻣﻦ ﺧﻼﻝ ﺍﻟﺸﺮﺍﺭﺓ ﺍﻟﱵ ﺃﺷﻌﻠﺘﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻣـﻦ‬
‫ﺍﻷﻭﺿﺎﻉ ﺍﻟﱵ ﻣﻬﺪﺕ ﻭﺳﺒﻘﺖ ﺗﻠﻚ ﺍﳊﺮﺏ‪..‬‬

‫ﻭﻋﻦ ﺻﻮﺭﺓ ﺍﻟﻮﺿﻊ ﻗﺒﻞ ﺧﻄﻒ ﺍﳉﻨﺪﻳﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﲔ ﻭﻗﺘﻞ ﺳﺒﻌﺔ ﺟﻨﻮﺩ ﰲ ﻋﻤﻠﻴﺔ‬
‫"ﺍﻟﻮﻋﺪ ﺍﻟﺼﺎﺩﻕ" ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﱄ‪:‬‬

‫‪ -‬ﺍﺷﺘﺪﺍﺩ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﻄﻬﲑ ﺍﻹﺟﺮﺍﻣﻲ ﺍﻟﻌﺮﻗﻲ ﻭﺍﳌـﺬﻫﱯ‪ ،‬ﺍﻟـﱵ ﺗﻘـﻮﻡ ‪‬ـﺎ‬

‫ﺍﳌﻴﻠﻴﺸﻴﺎﺕ ﺍﻟﺼﻔﻮﻳﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﲟﺎ ﰲ ﺫﻟﻚ ﻋﻤﻠﻴﺎﺕ ﺇﺑﺎﺩ ٍﺓ ﻭﺣﺸـﻴ ٍﺔ ﺿـﺪ‬
‫ﰊ ﺍﻟﻌﺮﺍﻕ )ﺍﻟﺒﺼﺮﺓ ﱂ ﻳﺒ ‪‬ﻖ‬
‫ﺍﻟﺴﻜﺎﻥ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﲔ‪ ،‬ﻭﻋﻤﻠﻴﺎﺕ ‪‬ﺠ ٍﲑ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ ﺟﻨﻮ ‪‬‬
‫ﻓﻴﻬﺎ ﺇﻻ ‪ %7‬ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﻴﻨﻤﺎ ﻛﺎﻧﻮﺍ ﺃﻛﺜﺮﻳﺔ ﻣﻨﺬ ﻋﺸﺮﺍﺕ ﺍﻟﺴـﻨﲔ‪ ،‬ﻭﻧﺴـﺒﺘﻬﻢ‬
‫ﻼ ﻋﻦ ﺍﻧﻜﺸﺎﻑ ﺯﻳـﻒ ﺷـﻌﺎﺭﺍﺕ‬ ‫ﻛﺎﻧﺖ ‪ %40‬ﻗﺒﻴﻞ ﺍﻻﺣﺘﻼﻝ ﺍﻷﻣﲑﻛﻲ(!‪ ..‬ﻓﻀ ﹰ‬
‫ﺍﻟﺮﺋﻴﺲ ﺍﻹﻳﺮﺍﱐ )ﳒﺎﺩ( ﺍﻟﺪﺍﻋﻴﺔ ﻹﺯﺍﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺍﻟﻮﺟﻮﺩ‪!..‬‬

‫‪ -2‬ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪ ،‬ﻭﻫﻲ ﺳﻨﻴ‪‬ﺔ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ‪ ،‬ﺧﻄﻔﺖ ﻛﻞ ﺍﻷﺿﻮﺍﺀ ﺑﺄ‪‬ﺎ‬

‫ﺍﻟﻮﺣﻴﺪﺓ ﰲ ﺳﺎﺣﺔ ﺍﻟﺼﺪﺍﻡ ﻣﻊ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﻋﻤﻠﻴﺔ )ﺍﻟﻮﻫﻢ ﺍﳌﺘﺒـﺪ‪‬ﺩ(‬
‫ﻭﺧﻼﻝ ﻋﺪﻭﺍﻥ )ﺃﻣﻄﺎﺭ ﺍﻟﺼﻴﻒ(‪ ..‬ﺇﺫ ﻭﺻﻞ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺼﻬﻴﻮﱐ ﺇﱃ ﻃﺮﻳ ٍﻖ ﻣﺴـﺪﻭ ٍﺩ‬
‫ﻟﺘﺤﻘﻴﻖ ﺃﻫﺪﺍﻓﻪ ﺿﺪ ﺍﻟﺸﻌﺐ ﺍﻟﻔﻠﺴﻄﻴﲏ ﻭﻓﺼﺎﺋﻠﻪ ﺍﳌﻘﺎﻭﻣﺔ‪!..‬‬
 ‫‪ -3‬ﺍﻧﻜﺸﺎﻑ ﺗﻮﺍﻃﺆ ﺣﺰﺏ ﺍﷲ ﺿﻤﻦ ﺗﻮﺍﻃﺆ ﺣﻠﻴﻔﻪ ﺍﻹﻳـﺮﺍﱐ‪ ..‬ﻣـﻊ‬
‫ﺍﻻﺣﺘﻼﻝ ﺍﻷﻣﲑﻛﻲ ﺿﺪ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ‪ ،‬ﻭﺩﺧﻮﻝ ﺍﳊـﺰﺏ ﰲ ﻟﻌﺒـﺔ ﺗﺸـﺠﻴﻊ‬
‫ﺍﳌﻴﻠﻴﺸﻴﺎﺕ ﺍﻟﺼﻔﻮﻳﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ﻭﺗﺪﺭﻳﺒﻬﺎ‪ ،‬ﻭﻫﻲ ﻧﻔﺲ ﺍﳌﻴﻠﻴﺸﻴﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻡ ﺑﻌﻤﻠﻴـﺎﺕ‬
‫ﺇﺑﺎﺩﺓ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﲔ ﻭﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﰲ ﺍﻟﻌﺮﺍﻕ‪!..‬‬

‫ﺕ ﳊﻤﻼﺕ ﺍﻟﺘﺸﻴﻴﻊ ﰲ ﺳﻮﺭﻳﺔ ﻭﻟﺒﻨﺎﻥ‪ ،‬ﺍﻧﻌﻜﺎﺳ‪‬ﺎ ﻻﻧﻜﺸﺎﻑ‬

‫‪ -4‬ﺑﺪﺍﻳﺔ ﺍﻧﺘﻜﺎﺳﺎ ٍ‬
‫ﻣﻮﺍﻗﻒ ﺃﺭﻛﺎﻥ ﺍﳊﻠﻒ ﺍﻟﺼﻔﻮﻱ ﺍﻟﺸﻌﻮﰊ ﺍﻟﺪﺍﻋﻢ ﻟﻠﺼﻬﺎﻳﻨﺔ ﻭﻟﻼﺣـﺘﻼﻝ ﺍﻷﻣﲑﻛـﻲ‬
‫ﺍﳌﺮﻓﻮﺽ ﺷﻌﺒﻴ‪‬ﺎ‪ ..‬ﰒ ﺑﺮﻭﺯ ﺑﻮﺍﺩﺭ ﺍﻻﺻﻄﺪﺍﻡ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺫ ﺑﲔ ﺍﳌﺸﺮﻭ ‪‬ﻋﻴ‪‬ﻦ‪ :‬ﺍﻷﻣﲑﻛـﻲ‪،‬‬
‫ﻭﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﺼﻔﻮﻱ‪ ..‬ﰲ ﺍﻟﻌﺮﺍﻕ‪!..‬‬

‫‪ -5‬ﺑﺪﺍﻳﺔ ﺗﺼﻠﹼﺐ ﺍﻟﻌﻮﺩ ﺍﻟﻠﺒﻨﺎﱐ ﺍﻟﻮﻃﲏ‪ ،‬ﺍﻟﺬﻱ ﻳﻨﻌﻜﺲ ﺳـﻠﺒﹰﺎ ﻋﻠـﻰ ﺍﻟﻨﻈـﺎﻡ‬
‫ﺍﻟﺴﻮﺭﻱ ﺑﻌﺪ ﺩﺣﺮﻩ ﻣﻦ ﻟﺒﻨﺎﻥ‪ ..‬ﻭﺍﺷﺘﺪﺍﺩ ﺍﺭﺗﺒﺎﻙ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻮﺭﻱ ﻣﻊ ﺍﻗﺘﺮﺍﺏ ﺗﻮﺟﻴـﻪ‬
‫ﺍﻻ‪‬ﺎﻣﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ ﺍﳉﺎﺯﻣﺔ ﺿﺪﻩ‪ ،‬ﻟﺘﻮﺭ‪‬ﻃﻪ ﰲ ﺍﻏﺘﻴﺎﻝ ﺍﻟﺮﺋﻴﺲ )ﺭﻓﻴﻖ ﺍﳊﺮﻳﺮﻱ(‪!..‬‬

‫‪ ..‬ﻛﺎﻥ ﻻﺑﺪ ﻣﻦ ﻓﻌ ٍﻞ ﳛﺮﻑ ﺍﻷﺿﻮﺍﺀ ﻭﺍﻷﻧﻈﺎﺭ ﻋﻤﺎ ﳚﺮﻱ ﰲ ﺍﻟﻌﺮﺍﻕ ﲝﻖ ﺃﻫـﻞ‬

‫ﺍﻟﺴﻨﺔ ﻭﺍﻟﻔﻠﺴﻄﻴﻨﻴﲔ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺼﻔﻮﻳﲔ ﺍﻟﺸﻌﻮﺑﻴﲔ‪ ،‬ﻭﻻﺑﺪ ﻣـﻦ ﺧﻄـﻒ‬
‫ﺍﻷﺿﻮﺍﺀ ﻣﻦ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﺍﻟﺴﻨﻴ‪‬ﺔ ﺍﻟﱵ ﻛﺸﻔﺖ ﻋﺠﺰ ﺍﳉﻴﺶ ﺍﻟﺼﻬﻴﻮﱐ‪ ،‬ﻭﻻﺑﺪ‬
‫ﻣﻦ ﺍﺳﺘﻌﺎﺩﺓ ﺍﻟﺜﻘﺔ ﺑﻌﻤﻠﻴﺎﺕ ﺍﻟﺘﺒﺸﲑ ﺍﻟﺸﻴﻌﻲ ﰲ ﺍﳌﻨﻄﻘﺔ‪ ،‬ﻭﻻﺑﺪ ﻣﻦ ﺇﻋـﺎﺩﺓ ﺍﻻﻋﺘﺒـﺎﺭ‬
‫ﻷﻛﺬﻭﺑﺔ )ﳒﺎﺩ( ﺑﺪﻋﻮﺗﻪ ﻹﺯﺍﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻣﻘﺎﻭﻣﺔ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺼـﻬﻴﻮﱐ‪ ،‬ﻭﻻﺑـﺪ ﻣـﻦ‬
‫ﺍﻟﺘﻐﻄﻴﺔ ﻋﻠﻰ ﺗﻮﺍﻃﺆ ﺣﺰﺏ ﺍﷲ ﺑﺎﻟﻌﻤﻞ ﺿﺪ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ‪ ،‬ﻭﻻﺑﺪ ﻣﻦ ﺧﻠﻂ ﺍﻷﻭﺭﺍﻕ‬
‫ﺲ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻮﺭﻱ ﺑﺸﺎﺭ ﺍﻷﺳﺪ‪ ..‬ﻻﺑﺪ‬‫ﰲ ﻟﺒﻨﺎﻥ ﻟﺼﺎﱀ ﺍﻟﻔﻮﺿﻰ ﺍﻟﱵ ﻫﺪ‪‬ﺩ ﺑﻨﺸﺮﻫﺎ ﺭﺋﻴ ‪‬‬
 ‫ﻣﻦ ﻛﻞ ﺫﻟﻚ ﻭﻟﻮﻋﻠﻰ ﺣﺴﺎﺏ ﻟﺒﻨﺎﻥ‪ ..‬ﻛﻞ ﻟﺒﻨﺎﻥ‪ ،‬ﺍﻟﺮﲰﻲ ﻭﺍﻟﺸﻌﱯ‪ ..‬ﻭﻟﻮﺃﺩﻯ‬
‫ﺍﻟﻌﺒﺚ ﻭﺍﻟﻠﻌﺐ ﺇﱃ ﺗﺪﻣﲑﻩ‪!..‬‬

‫ﻭﻫﺬﻩ ﺭﺅﻳﺔ ﻋﺎﻣﺔ ﻟﻸﺣﺪﺍﺙ‪:‬‬

‫ﺃﻣﺮﻳﻜﺎ‪ :‬ﺗﺮﻳﺪ ﺗﻌﺪﻳﻞ ﺭﺅﻳﺘﻬﺎ ﳋﺮﻳﻄﺔ "ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﺍﻟﻜﺒﲑ" ﺑﻌﺪ ﻓﺸـﻞ ﻫـﺬﺍ‬
‫ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻋﻠﻰ ﻳﺪ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ‪ ..‬ﻭﻃﺮﺡ ﻣﺸﺮﻭﻉ ﺗﻔﺘﻴﺖ ﻋﻠﻰ ﺃﺳـﺲ‬
‫ﻋﺮﻗﻴﺔ ﻭﻣﺬﻫﺒﻴﺔ ﻭﻗﻮﻣﻴﺔ ﲢﺖ ﻋﻨﻮﺍﻥ "ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﺍﳉﺪﻳﺪ"‪.‬‬

‫ﺇﺳﺮﺍﺋﻴﻞ‪ :‬ﺗﺮﻳﺪ ﺗﻐﻴﲑ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻌﺒﺔ‪ ،‬ﺑﻌﺪ ﺍﳌﺴﺘﺠﺪﺍﺕ ﺍﻷﻗﻠﻴﻤﻴﺔ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﲟﺎ ﻳﺘﻮﺍﻓﻖ‬
‫ﻣﻊ ﺃﻣﻨﻬﺎ ﺍﻟﻘﻮﻣﻲ‪.‬‬

‫ﺇﻳﺮﺍﻥ‪ :‬ﺑﺮﻭﺯ ﺟﺪﻳﺪ ﰲ ﻣﻨﻄﻘﺔ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ‪ ،‬ﺑﻌـﺪ ﺍﻟﻨﻔـﻮﺫ ﺩﺍﺧـﻞ ﺍﻟﻌﻤـﻖ‬
‫ﺍﻟﻌﺮﺍﻗﻲ‪ ..‬ﻭﺍﳌﺴﺎﻭﻣﺔ ﻋﻠﻰ ﺳﻼﺣﻬﺎ ﺍﻟﻨﻮﻭﻱ‪ ..‬ﻭﺃﻃﻤﺎﻉ ﻓﺎﺭﺳﻴﺔ ﲡﺎﻩ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﻟﻌﺮﰊ‪.‬‬

‫ﺳﻮﺭﻳﺎ‪ :‬ﺗﻮﺭﻁ ﰲ ﻗﻀﻴﺔ ﺍﻏﺘﻴﺎﻝ ﺍﳊﺮﻳﺮﻱ‪ ،‬ﻭﺇﻫﺎﻧﺔ ﺳـﻴﺎﺩﻳﺔ ﺑﺘﺤﻠﻴـﻖ ﺍﻟﻄـﲑﺍﻥ‬

‫ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻋﻠﻰ ﻗﺼﺮ ﺭﺋﺎﺳﺔ ﺩﻣﺸﻖ‪.‬‬

‫ﺣﺰﺏ ﺍﷲ‪ :‬ﻳﺘﻮﺭﻯ ﺇﻋﻼﻣﻴ‪‬ﺎ ﺃﻣﺎﻡ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﺒﺎﺳﻠﺔ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻓﻠﺴﻄﲔ‪ ..‬ﻭﳕﻮﺛﻘﺎﻓﺔ‬
‫ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺣﺲ ﺍﳌﻮﺍﻃﻦ ﺍﻟﻌﺮﰊ ﺩﻭﻥ ﻧﺼﻴﺐ ﳊﺰﺏ ﺍﷲ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﻈﺮﺓ‪.‬‬
 ‫ﺃﻣﺎ ﻟﺒﻨﺎﻥ ﺷﻌﺒ‪‬ﺎ ﻭﺣﻜﻮﻣﺔ ـ ﻭﺍﻟﺬﻱ ﺩﻓﻊ ﻓﺎﺗﻮﺭﺓ ﺍﳊﺮﺏ ﻛﺎﻣﻠﺔ ـ ﻟﻴﺲ ﻟﻪ ﻧﺎﻗﺔ‬
‫ﻭﻻ ﲨﻞ ﻓﻴﻤﺎ ﳛﺪﺙ‪ ،‬ﻭﱂ ﻳﺄﺧﺬ ﻗﺮﺍﺭ ﺗﺼﻌﻴﺪ ﻭﻻ ﺣﺮﺏ‪ ،‬ﻭﻟﻦ ﻳﺄﺧﺬ ﻛﺬﻟﻚ ﺇ‪‬ـﺎﺀ‬
‫ﻭﻗﻒ ﺇﻃﻼﻕ ﺍﻟﻨﺎﺭ!!‪.‬‬

‫ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﱂ ﻳﻄﺮﺣﻪ ﺃﺣﺪ ﻣﻦ ﺍﶈﻠﻠﻴﲔ ﻭﺍﳌﻔﻜﺮﻳﻦ ﺣﻮﻝ ﻫﺬﻩ ﺍﳊﺮﺏ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻻ ﺃﻋﺮﻑ ﻟﻪ ﺇﺟﺎﺑﺔ ﻛﺬﻟﻚ‪..‬‬

‫ﺃﻳﻦ ﺍﳉﻴﺶ ﺍﻟﻠﺒﻨﺎﱐ ؟!!‬

‫ﰲ ﺣﲔ ﺃﻥ ﺁﺧﺮ ﺍﻟﺘﺼﺮﳛﺎﺕ ﺣﻮﻝ ﻫﺬﻩ ﺍﳊﺮﺏ‪ ..‬ﻭﺍﻟﱵ ﺩﻋﺖ ﻭﻭﺍﻗﻔـﺖ ﻋﻠﻴـﻪ‬

‫ﺇﺳﺮﺍﺋﻴﻞ!! ﻫﻮﻧﺸﺮ ‪ 15‬ﺃﻟﻒ ﺟﻨﺪﻱ ﻟﺒﻨﺎﱐ ﺣﻮﻝ ﺍﳊﺪﻭﺩ ﻣﻊ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻊ ﻗﻮﺍﺕ ﺩﻭﻟﻴﺔ‬
‫ﺃﺧﺮﻯ !! ﻓﻤﺎﺫﺍ ﻳﻔﻌﻞ ﻫﺆﻻﺀ ﺃﻣﺎﻡ ﺍﻟﺘﺪﻣﲑ ﺍﻟﻜﻠﻲ ﺍﻟﺬﻱ ﺗﺘﻌﺮﺽ ﻟﻪ ﻟﺒﻨﺎﻥ‪ ..‬؟!!‬

‫ﻋﻠﻤ‪‬ﺎ ﺑﺄﻥ ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﳌﺼﺎﺩﺭ ﺗﻘﻮﻝ‪ :‬ﺃﻥ ‪ % 70‬ﻣﻦ ﺍﳉﻴﺶ ﺍﻟﻠﺒﻨﺎﱐ ﻣﻦ ﺍﻟﺸﻴﻌﺔ!‬

‫ﺣﻘﹰﺎ ﺇ‪‬ﺎ ﺍﻟﺴﻴﺎﺳﺔ !!‬

‫ﺧﻴﻮﻁ ﻣﺘﺎﺷﺒﻜﺔ‪ ،‬ﻭﻣﺼﺎﱀ ﻣﻨﻔﺼﻠﺔ‪ ،‬ﻭﺳﻴﺎﺳﺔ ﻏﺎﻣﻀﺔ‪ ..‬ﲡﻤﻊ ﺑﲔ ﲨﻴـﻊ ﻫـﺬﻩ‬

‫ﺍﻷﻃﺮﺍﻑ !‬

‫ﺇﻳﺮﺍﻥ‪ :‬ﺗﻌﺎﻭﻥ ﻛﺎﻣﻞ ﻣﻊ ﺃﻣﺮﻳﻜﺎ‪ ،‬ﻻﺣﺘﻼﻝ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﻟﻌﺮﺍﻕ‪.‬‬

‫ﺃﻣﺮﻳﻜﺎ‪ :‬ﻣﻨﺎﻭﺭﺓ ﻣﻊ ﺇﻳﺮﺍﻥ ﻋﻠﻰ ﺍﻷﺭﺍﺿﻲ ﺍﻟﻌﺮﺍﻗﻴﺔ ﺣﻴﺎﻝ ﻣﺴﺘﻘﺒﻠﻬﺎ ﺍﻟﻨﻮﻭﻱ‪.‬‬

‫ﺇﺳﺮﺍﺋﻴﻞ‪ :‬ﻋﻼﻗﺔ ﺧﻔﻴﺔ ﻃﻴﺒﺔ ﻣﻊ ﺇﻳﺮﺍﻥ‪ ،‬ﻭﺗﻌﺎﻭﻥ ﰲ ﻛﺜﲑ ﻣﻦ ﺍ‪‬ﺎﻻﺕ‪.‬‬

 ‫ﺳﻮﺭﻳﺎ‪ :‬ﲪﺎﻳﺔ ﳌﺪﺓ ﺛﻼﺙ ﻋﻘﻮﺩ ﻭﻧﺼﻒ ﳍﻀﺒﺔ ﺍﳉﻮﻻﻥ‪ ،‬ﻣﻦ ﺃﻱ ﳏﺎﻭﻟـﺔ‬
‫ﻟﺘﺤﺮﻳﺮﻫﺎ‪.‬‬

‫ﺣﺰﺏ ﺍﷲ‪ :‬ﻛﻠﻤﺔ ﺇﻳﺮﺍﻥ ﻭﺳﻮﺭﻳﺎ ﰲ ﻟﺒﻨﺎﻥ‪ ،‬ﻭﺍﻟﺬﺭﺍﻉ ﺍﻟﻌﺴﻜﺮﻱ ﳍﻤﺎ‪ ..‬ﻭﺍﳊـﺎﻣﻲ‬
‫ﻟﻠﺤﺪﻭﺩ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﻣﻦ ﺃﻱ ﻋﻤﻠﻴﺎﺕ ﻣﻘﺎﻭﻣﺔ ﺇﺳﻼﻣﻴﺔ‪ ..‬ﺧﻔﺮ ﺣﺪﻭﺩ ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﲑ‬
‫ﺃﺣﺪ ﻗﺎﺩ‪‬ﻢ‪.‬‬

‫ﻭﻟﻜﻞ ﻃﺮﻑ ﻣﻦ ﻫﺆﻻﺀ "ﺍﳋﻄﺎﺏ ﺍﻹﻋﻼﻣﻲ" ﺍﻟﺬﻱ ﻳﻮﺍﻓﻖ ﺍﳉﻤﺎﻫﲑ ﺍﻟﻐﺎﻓﻠﺔ ﻋـﻦ‬
‫ﺍﻟﺴﻴﺎﺳﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻭﺍﳌﺼﺎﱀ ﺍﻟﻘﺎﺋﻤﺔ ﻟﻜﻞ ﻓﺌﺔ‪..‬‬

‫ﻭﻟﺬﻟﻚ‪ ،‬ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺼﻌﺐ ﺇﺩﺭﺍﻙ ﺭﺅﻳﺔ ﺳﻴﺎﺳﻴﺔ ﺳﻠﻤﻴﺔ ﺩﻭﻥ ﺇﳚﺎﺩ ﺍﻟﻌﻼﻗﺔ ﺑـﲔ‬
‫ﻫﺬﻩ ﺍﻷﻃﺮﺍﻑ ﺍﳌﺨﺘﻠﻔﺔ‪ ..‬ﺣﱴ ﻧﺼﻞ ﺇﱃ ﺃﻗﺮﺏ ﺻﻮﺭﺓ ﻣﻨﻄﻘﻴﺔ ﺑﻼ ﺇﺩﻋـﺎﺀ ﺑـﺈﺩﺭﺍﻙ‬
‫ﺍﳊﻘﻴﻘﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﺩﻭﻥ ﻛﺬﻟﻚ ﺇﻏﻔﺎﻝ ﺃﺣﺪ ﺟﻮﺍﻧﺒﻬﺎ‪.‬‬

‫ﻓﻠﻴﺲ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﺻﻮﺍﺏ ﻣ‪‬ﻄﻠﻖ ﺃﻭﺧﻄﺄ ﻣﻄﻠﻖ‪ ،‬ﻭﻟﻜـﻦ ﺍﳊﻘـﺎﺋﻖ ﺍﳌﺘﻌﺎﺿـﺪﺓ‬

‫ﻭﺍﻟﺘﺴﻠﺴﻞ ﺍﳌﻨﻄﻘﻲ ﻫﻮﺍﻟﺬﻱ ﻳﺼﻞ ﺑﻨﺎ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﳛﺘﻤﻞ ﺍﳋﻄﺄ‪.‬‬
 ‫ﺣﺰﺏ ﺍﷲ‪ ..‬ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﻮﺍﻗﻊ‬

‫ﻓﺮﺽ ﺣﺰﺏ ﺍﷲ ﻧﻔﺴﻪ ﺑﻘﻮﺓ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ ﻋﻠﻰ ﻣﺪﻯ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﻋﺸﺮﻳﻦ ﻋﺎﻣ‪‬ﺎ‪ ،‬ﻭﻗﺪ ﺍﻛﺘﺴﺐ ﺷﺮﻋﻴﺘﻪ ﺍﶈﻠﻴﺔ ﻭﺍﻹﻗﻠﻴﻤﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﻌﺴـﻜﺮﻳﺔ‬
‫ﻟﻠﻮﺟﻮﺩ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺧﺎﺻﺔ ﺑﻌﺪ ﺍﺟﺘﻴﺎﺡ ﺑﲑﻭﺕ ﻋﺎﻡ ‪ ،1982‬ﻭﻛﻠﻞ ﺍﳊﺰﺏ ﻋﻤﻠـﻪ‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﻌﺴﻜﺮﻱ ﺑﺈﺟﺒﺎﺭ ﺍﳉﻴﺶ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻋﻠﻰ ﺍﻻﻧﺴﺤﺎﺏ ﻣﻦ ﺍﳉﻨﻮﺏ ﺍﻟﻠﺒﻨﺎﱐ‬
‫ﻋﺎﻡ ‪2000‬ﻡ‪.‬‬

‫ﻭﺧﺮﺝ ﺣﺰﺏ ﺍﷲ ﻣﻦ ﺭﺣﻢ ﺃﻣﻞ‪ ،‬ﻭﺍﻹﻳﺮﺍﻧﻴﻮﻥ ﺍﻟﺸﻴﻌﺔ ﺍﻟﻮﺍﻓﺪﻭﻥ ﺇﱃ ﻟﺒﻨـﺎﻥ ﻫـﻢ‬

‫ﺍﻟﺬﻳﻦ ﺃﺳﺴﻮﺍ ﺣﺮﻛﺔ ﺃﻣﻞ‪ ،‬ﺑﻞ ﻭﻣﻌﻈﻢ ﻗﺎﺩﺓ ﺣﺰﺏ ﺍﷲ )ﻭﻣﻨﻬﻢ ﺣﺴﻦ ﻧﺼﺮ ﺍﷲ( ﻛﺎﻧﻮﺍ‬
‫ﺃﻋﻀﺎﺀ ﺑﻞ ﻣﺴﺆﻭﻟﲔ ﰲ ﺣﺮﻛﺔ ﺃﻣﻞ ﻋﻨﺪﻣﺎ ﺍﺭﺗﻜﺒﺖ ﳎﺰﺭﺓ ﺍﳌﺨﻴﻤﺎﺕ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪.‬‬

‫ﻳﻘﻮﻝ ﺷﺎﺭﻭﻥ ـ ﺭﺋﻴﺲ ﻭﺯﺭﺍﺀ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻷﺳﺒﻖ ـ ﰲ ﻣﺬﻛﺮﺍﺗﻪ ﻋﻨﺪ ﺣﺪﻳﺜـﻪ ﻋـﻦ‬
‫ﺣﺮﺏ ﻟﺒﻨﺎﻥ ﺳﻨﺔ ‪’’ :1982‬ﺗﻮﺳﻌﻨﺎ ﰲ ﻛﻼﻣﻨﺎ ﻋﻦ ﻋﻼﻗـﺎﺕ ﺍﳌﺴـﻴﺤﻴﲔ ﺑﺴـﺎﺋﺮ‬
‫ﺍﻟﻄﻮﺍﺋﻒ ﺍﻷﺧﺮﻯ‪ ,‬ﻻﺳﻴﻤﺎ ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺪﺭﻭﺯ‪ ,‬ﺷﺨﺼﻴ‪‬ﺎ ﻃﻠﺒﺖ ﻣﻨﻬﻢ ﺗﻮﺛﻴﻖ ﺍﻟﺮﻭﺍﺑﻂ ﻣﻊ‬
‫ﻫﺎﺗﲔ ﺍﻷﻗﻠﻴﺘﲔ‪ ,‬ﺣﱴ ﺃﻧﲏ ﺍﻗﺘﺮﺣﺖ ﺇﻋﻄﺎﺀ ﻗﺴﻢ ﻣﻦ ﺍﻷﺳﻠﺤﺔ ﺍﻟﱵ ﻣﻨﺤﺘﻬﺎ ﺇﺳـﺮﺍﺋﻴﻞ‬
‫ﻭﻟﻮﻛﺒﺎﺩﺭﺓ ﺭﻣﺰﻳﺔ ﺇﱃ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺬﻳﻦ ﻳﻌﺎﻧﻮﻥ ﻫﻢ ﺃﻳﻀ‪‬ﺎ ﻣﺸﺎﻛﻞ ﺧﻄﲑﺓ ﻣـﻊ ﻣﻨﻈﻤـﺔ‬
‫ﺍﻟﺘﺤﺮﻳﺮ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ‪ ,‬ﻭﻣﻦ ﺩﻭﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﺃﻱ ﺗﻔﺎﺻﻴﻞ‪ ,‬ﱂ ﺃ ‪‬ﺭ ﻳﻮﻣ‪‬ﺎ ﰲ ﺍﻟﺸﻴﻌﺔ ﺃﻋﺪﺍﺀ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻋﻠﻰ ﺍﳌﺪﻯ ﺍﻟﺒﻌﻴﺪ؟!‘‘ ]ﻣﺬﻛﺮﺍﺕ ﺃﺭﻳﻴﻞ ﺷﺎﺭﻭﻥ ﺹ ‪. [584 -583 :‬‬

‫ﻭﺳﺒﻖ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺘﻨﻈﻴﻤﻲ ﳊﺰﺏ ﺍﷲ ﰲ ﻟﺒﻨﺎﻥ ﻭﺍﻟﺬﻱ ﻳﺆﺭﺥ ﻟﻪ ﺑﻌﺎﻡ ‪ 1982‬ﻭﺟﻮﺩ‬

‫ﻓﻜﺮﻱ ﻭﻋﻘﺎﺋﺪﻱ ﻳﺴﺒﻖ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻫﺬﻩ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻛﺎﻥ ﻟﻠﺸﻴﺦ ﺣﺴﲔ ﻓﻀـﻞ‬
 ‫ﺍﷲ ﺩﻭﺭ ﰲ ﺗﻜﻮﻳﻨﻬﺎ ﻣﻦ ﺧﻼﻝ ﻧﺸﺎﻃﻪ ﺍﻟﻌﻠﻤﻲ ﰲ ﺍﳉﻨﻮﺏ‪ .‬ﻭﻛﺎﻥ ﻗﻴﺎﻡ ﺍﻟﺜﻮﺭﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺇﻳﺮﺍﻥ ﻋﺎﻡ ‪ 1979‬ﺑﻘﻴﺎﺩﺓ ﺁﻳﺔ ﺍﷲ ﺍﳋﻤﻴﲏ ﺩﺍﻓ ‪‬ﻌﺎ ﻗﻮ‪‬ﻳﺎ ﻟﻨﻤـﻮﺣﺰﺏ ﺍﷲ‪،‬‬
‫ﻭﺫﻟﻚ ﻟﻼﺭﺗﺒﺎﻁ ﺍﳌﺬﻫﱯ ﻭﺍﻟﺴﻴﺎﺳﻲ ﺑﲔ ﺍﻟﻄﺮﻓﲔ ‪.‬‬

‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺑﻴﺎﻥ ﺻﺎﺩﺭ ﻋﻦ ﺍﳊﺰﺏ ﰲ ‪ 16‬ﻓﱪﺍﻳﺮ‪ /‬ﺷﺒﺎﻁ ‪ 1985‬ﺃﻥ ﺍﳊـﺰﺏ‬

‫"ﻣﻠﺘﺰﻡ ﺑﺄﻭﺍﻣﺮ ﻗﻴﺎﺩﺓ ﺣﻜﻴﻤﺔ ﻭﻋﺎﺩﻟﺔ ﺗﺘﺠﺴﺪ ﰲ ﻭﻻﻳﺔ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻭﺗﺘﺠﺴـﺪ ﰲ ﺭﻭﺡ ﺍﷲ‬
‫ﺁﻳﺔ ﺍﷲ ﺍﳌﻮﺳﻮﻱ ﺍﳋﻤﻴﲏ ﻣﻔﺠﺮ ﺛﻮﺭﺓ ﺍﳌﺴﻠﻤﲔ ﻭﺑﺎﻋﺚ ‪‬ﻀﺘﻬﻢ ﺍ‪‬ﻴﺪﺓ"‪.‬‬

‫ﻣﻌﻈﻢ ﺃﻓﺮﺍﺩ ﺍﳊﺰﺏ ﻫﻢ ﻣﻦ ﺍﻟﻠﺒﻨﺎﻧﻴﲔ ﺍﻟﺸﻴﻌﺔ ﺍﳌﺮﺗﺒﻄﲔ ﻣﺬﻫﺒﻴ‪‬ﺎ ﺑـﺈﻳﺮﺍﻥ‪ ،‬ﺣﻴـﺚ‬

‫ﻳﻌﺘﱪﻭﻥ ﺁﻳﺔ ﺍﷲ ﻋﻠﻲ ﺧﺎﻣﻨﺌﻲ ﻣﺮﺷﺪ ﺍﻟﺜﻮﺭﺓ ﺍﻹﻳﺮﺍﻧﻴﺔ ﻭﺍﺣﺪ‪‬ﺍ ﻣﻦ ﺃﻛﱪ ﺍﳌﺮﺍﺟﻊ ﺍﻟﺪﻳﻨﻴـﺔ‬
‫ﺍﻟﻌﻠﻴﺎ ﳍﻢ‪ ،‬ﻭﻳﻌﺘﱪ ﺍﻟﺸﻴﺦ ﺣﺴﻦ ﻧﺼﺮ ﺍﷲ ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﳊﺰﺏ ﺍﷲ ﺍﻟﻮﻛﻴﻞ ﺍﻟﺸﺮﻋﻲ ﻵﻳﺔ‬
‫ﺍﷲ ﻋﻠﻲ ﺧﺎﻣﻨﺌﻲ ﰲ ﻟﺒﻨﺎﻥ‪ .‬ﻫﺬﺍ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻷﻳﺪﻭﻟﻮﺟﻲ ﻭﺍﻟﻔﻘﻬﻲ ﺑﺈﻳﺮﺍﻥ ﺳﺮﻋﺎﻥ ﻣـﺎ‬
‫ﻭﺟﺪ ﺗﺮﲨﺘﻪ ﺍﳌﺒﺎﺷﺮﺓ ﰲ ﺍﻟﺪﻋﻢ ﺍﻟﺴﺮﻳﻊ ﻭﺍﳌﺒﺎﺷﺮ ﻣﻦ ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﻭﻋـﱪ‬
‫ﺣﺮﺳﻬﺎ ﺍﻟﺜﻮﺭﻱ ﻟﻠﺤﺰﺏ ﺍﻟﻨﺎﺷﺊ‪.‬‬

‫ﻭﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺣﺰﺏ ﺍﷲ ﻭﺇﻳﺮﺍﻥ ﻳﺘﺪﺍﺧﻞ ﻓﻴﻬﺎ ﺍﻟﺒﻌﺪ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﺪﻳﲏ‪ ،‬ﻓﺎﻟﻠﺒﻨﺎﻧﻴﻮﻥ‬

‫ﺍﻟﺸﻴﻌﺔ ﺍﻟﺬﻳﻦ ﳝﺜﻠﻮﻥ ﻛﻮﺍﺩﺭ ﺣﺰﺏ ﺍﷲ ﺗﺮﺑﻄﻬﻢ ﺑﺎﳌﺮﺟﻌﻴﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻹﻳﺮﺍﻧﻴﺔ ﺭﻭﺍﺑـﻂ‬
‫ﺭﻭﺣﻴﺔ ﻋﻤﻴﻘﺔ‪ ،‬ﻭﻳﻌﺘﱪ ﻣﺮﺷﺪ ﺍﻟﺜﻮﺭﺓ ﺍﻹﻳﺮﺍﻧﻴﺔ ﺁﻳﺔ ﺍﷲ ﻋﻠﻲ ﺧﺎﻣﻨﺌﻲ ﺃﻛﱪ ﻣﺮﺟﻌﻴﺔ ﺩﻳﻨﻴﺔ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﳍﻢ‪ .‬ﻭﻳﺴﻤﻰ ﺃﻣﲔ ﻋﺎﻡ ﺣﺰﺏ ﺍﷲ ﺣﺴﻦ ﻧﺼﺮ ﺍﷲ ﺍﻟﻮﻛﻴﻞ ﺍﻟﺸﺮﻋﻲ ﻵﻳـﺔ ﺍﷲ‬
‫ﺧﺎﻣﻨﺌﻲ‪.‬‬
 ‫ﻭﺻﺮﺡ ﺃﺣﺪ ﻗﺎﺩﺓ ﺍﳊﺰﺏ ﻭﻫﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﻣﲔ‪ ،‬ﻋﻨﺪﻣﺎ ﻗﻴﻞ ﻟﻪ‪" :‬ﺃﻧﺘﻢ ﺟﺰﺀ‬
‫ﻣﻦ ﺇﻳﺮﺍﻥ"‪ ،‬ﻓﻜﺎﻥ ﺭﺩﻩ‪" :‬ﳓﻦ ﻻ ﻧﻘﻮﻝ ﺇﻧﻨﺎ ﺟﺰﺀ ﻣﻦ ﺇﻳﺮﺍﻥ؛ ﳓﻦ ﺇﻳﺮﺍﻥ ﰲ ﻟﺒﻨـﺎﻥ"‪)،‬‬
‫ﺟﺮﻳﺪﺓ ﺍﻟﻨﻬﺎﺭ ‪.(1987/3 / 5‬‬

‫ﻟﺬﺍ‪ ،‬ﻓﺎﻟﺪﻋﻢ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ ﻭﺍﻟﺘﺴﻠﻴﺤﻲ ﻭﺍﻟﻠﻮﺟﻴﺴﱵ ﻭﺍﻻﲡﺎﻩ ﺍﻟﺴﻴﺎﺳـﻲ ﳍـﺬﺍ‬

‫ﺍﳊﺰﺏ ﻳﺄﰐ ﻣﻦ ﺇﻳﺮﺍﻥ‪ ،‬ﻛﻤﺎ ﻳﺄﺗﻴﻪ ﺩﻋﻢ ﺑﺎﻟﺴﻼﺡ ﻋﱪ ﺳﻮﺭﻳﺎ‪.‬‬

‫ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ‪:‬‬

‫ﻟﺒﻨﺎﻥ ﻛﻤﺎ ﻳﻘﻮﻝ ﻭﻟﻴﺪ ﺟﻨﺒﻼﻁ ﺯﻋﻴﻢ ﺍﻟﺪﺭﻭﺯ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﺴﻮﻳﺔ ﻭﻫﻮﳎﻤﻮﻋﺔ ﻗﻮﻯ‬
‫ﺳﻴﺎﺳﻴﺔ ﻭﻃﻮﺍﺋﻒ ﻭﻣﻨﺬ ﺗﺎﺭﻳﺦ ﺇﻧﺸﺎﺀﻩ ﺗﻌﺘﻤﺪ ﻫﺬﻩ ﺍﻟﻄﻮﺍﺋﻒ ﻋﻠﻰ ﻗـﻮﻯ ﺧﺎﺭﺟﻴـﺔ‬
‫ﻟﺪﻋﻤﻬﺎ‪.‬‬

‫ﻛﺎﻧﺖ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ ﻣﻨﺬ ﺍﺳﺘﻘﻼﻟﻪ ﻫﻲ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺍﻟﻄﺎﺋﻔﺘﲔ ﺍﻟﺮﺋﻴﺴﺘﲔ ﰲ ﺫﻟﻚ‬

‫ﺍﻟﻮﻗﺖ ﻭﻫﻲ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺴﻨﻴﺔ ﻭﺍﳌﺎﺭﻭﻧﻴﺔ ﻣﻊ ﺍﺣﺘﻔﺎﻅ ﺍﳌﺎﺭﻭﻥ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﺮﺟﻴﺢ ﻭﻛﺎﻥ‬
‫ﺍﻟﺸﻴﻌﺔ ﺫﻭﻧﻔﻮﺫ ﳏﺪﻭﺩ ﻧﻈ ‪‬ﺮﺍ ﻗﻠﺔ ﻋﺪﺩﻫﻢ ﻭﻫﺎﻣﺸﻴﺔ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻭﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ ﺑﻄﺒﻴﻌـﺔ‬
‫ﺍﳊﺎﻝ ﻳﻘﺘﻀﻲ ﺍﻟﺘﻮﺍﻓﻖ ﺑﲔ ﺍﻟﻘﻮﻯ ﺍﻟﺪﺍﻋﻤﺔ ﳍﻤﺎ ﻭﳘﺎ ﻓﺮﻧﺴﺎ ﺍﻟﺪﺍﻋﻤﺔ ﻟﻠﻤﺎﺭﻭﻥ ﻭﺳﻮﺭﻳﺎ‬
‫ﻭﻣﻦ ﻭﺭﺍﺀﻫﺎ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻛﻤﺼﺮ ﻭﺍﻟﺴﻌﻮﺩﻳﺔ ﻛﺪﺍﻋﻤﲔ ﻟﻠﺴﻨﺔ‪.‬‬

‫ﻭﻟﻜﻦ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﺴﺘﻴﻨﺎﺕ ﻭﺃﻭﺍﺋﻞ ﺍﻟﺴﺒﻌﻴﻨﺎﺕ ﺣﺪﺙ ﲣﻠﺨﻞ ﰲ ﻫﺎﺗﲔ ﺍﻟﺪﻋﺎﻣﺘﲔ‬

‫ﺍﻟﺘﲔ ﲢﻔﻈﺎﻥ ﻟﻠﺒﻨﺎﻥ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﻫﻮ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ ﻭﺗﻐﲑ ﻣـﻮﺍﺯﻳﻦ ﺍﻟﻘـﻮﻯ‬
‫ﺍﻟﺪﺍﻋﻤﺔ ﻓﻤﺎﺫﺍ ﺣﺪﺙ ؟‬
 ‫ﰲ ﺍﳋﻤﺴﻴﻨﺎﺕ ﻭﺑﺪﺍﻳﺔ ﺍﻟﺴﺘﻴﻨﺎﺕ ﻻﺣﻈﺖ ﺍﻟﺰﻋﺎﻣﺔ ﺍﳌﺎﺭﻭﻧﻴﺔ ﺍﳌﺴـﻴﻄﺮﺓ ﺃﻥ‬
‫ﻫﻨﺎﻙ ﺧﻠﹰﻠﺎ ﺩﳝﻮﻏﺮﺍﻓﻴﺎ ﻋﻠﻰ ﻭﺷﻚ ﺍﳊﺪﻭﺙ ﻓﺄﻋﺪﺍﺩ ﺍﻟﺴﻨﺔ ﰲ ﻟﺒﻨﺎﻥ ﰲ ﺍﺯﺩﻳﺎﺩ ﻛﻤﺎ ﺃﻥ‬
‫ﺍﻟﻼﺟﺌﲔ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﲔ ﻳﺰﺩﺍﺩﻭﻥ ﺃﻳﻀﺎ ﻧﺘﻴﺠﺔ ﺍﻟﺘﻬﺠﲑ ﺍﻟﻘﺴﺮﻱ ﻣﻦ ﻓﻠﺴﻄﲔ ﻭﻫـﺆﻻﺀ‬
‫ﳏﺴﻮﺑﻮﻥ ﺑﻄﻴﻌﺔ ﺍﳊﺎﻝ ﻋﻠﻰ ﻗﻮﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻌﻤﻠﺖ ﺍﻟﻘﻴﺎﺩﺓ ﺍﳌﺎﺭﻭﻧﻴﺔ ﻋﻠـﻰ ﻣﻮﺍﺯﻧـﺔ‬
‫ﺍﻟﺴﻨﺔ ﺑﺴﻤﺎﺡ ‪‬ﺠﺮﺓ ﺃﻋﺪﺍﺩ ﻣﺘﺰﺍﻳﺪﺓ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﺍﻹﻳﺮﺍﻧﻴﲔ ﺇﱃ ﻟﺒﻨﺎﻥ ﺑـﻞ ﺇﻋﻄـﺎﺋﻬﻢ‬
‫ﺍﳉﻨﺴﻴﺔ ﺣﱴ ﺃﻥ ﻣﻮﺳﻰ ﺍﻟﺼﺪﺭ ﺍﻟﺬﻱ ﺗﺒﻮﺃ ﺍﻟﺰﻋﺎﻣﺔ ﺍﻟﺸﻴﻌﻴﺔ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﻟﺒﻨﺎﻥ ﺃﺻـﻠﻪ‬
‫ﺇﻳﺮﺍﱐ ﻭﺃﻋﻄﻴﺖ ﻟﻪ ﺍﳉﻨﺴﻴﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ ‪.‬‬

‫ﻭﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺣﺪﺙ ﲣﻠﺨﻞ ﰲ ﺍﻟﻘﻮﻯ ﺍﻟﺪﺍﻋﻤﺔ ﻣﻊ ﻭﺻﻮﻝ ﺣﺎﻓﻆ ﺍﻷﺳﺪ ﺇﱃ‬
‫ﺍﳊﻜﻢ ﰲ ﺳﻮﺭﻳﺎ ﻭﲣﻮﻓﻪ ﻣﻦ ﺍﻧﺘﻘﺎﻝ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﺑﺴﻼﺣﻬﺎ ﻭﻋﺘﺎﺩﻫﺎ ﺑﻌﺪ ﳎﺎﺯﺭ‬
‫ﺃﻳﻠﻮﻝ ﰲ ﺍﻷﺭﺩﻥ ﺇﱃ ﻟﺒﻨﺎﻥ ﻛﻤﺎ ﺍﻧﺸﻐﻠﺖ ﻣﺼﺮ ﲟﻌﺮﻛﺘﻬﺎ ﻣﻊ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺗﺮﺍﺟﻊ ﻧﻔﻮﺫﻫﺎ‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﰲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ ﻛﻤﺎ ﺗﺮﺍﺟﻊ ﺍﻟﻨﻔﻮﺫ ﺍﻟﺴﻌﻮﺩﻱ ﻛﺜﲑﺍ ﰲ ﺃﻋﻘـﺎﺏ ﺍﻏﺘﻴـﺎﻝ‬
‫ﺍﳌﻠﻚ ﻓﻴﺼﻞ‪.‬‬

‫ﻛﻞ ﺫﻟﻚ ﺃﺩﻯ ﺇﱃ ﻧﺸﻮﺏ ﺍﳊﺮﺏ ﺍﻷﻫﻠﻴﺔ ﰲ ﻟﺒﻨﺎﻥ ﻋﺎﻡ ‪ 1975‬ﺣﻴﺚ ﺷـﺎﺭﻙ‬
‫ﺍﻟﺸﻴﻌﺔ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻣﻀﺾ ﰲ ﻗﺘﺎﻝ ﺍﳌﺎﺭﻭﻥ ﻭﻟﻜﻦ ﲟﺠﺮﺩ ﺍﻟﺘﺪﺧﻞ ﺍﻟﺴـﻮﺭﻱ ﺑﺈﻳﻌـﺎﺯ‬
‫ﺃﻣﺮﻳﻜﻲ ﺇﺳﺮﺍﺋﻴﻠﻲ ﺿﺪ ﺍﻟﺴﻨﺔ ﺍﻧﻘﻠﺐ ﺍﻟﺸﻴﻌﺔ ﻟﻴﻘﻔﻮﺍ ﰲ ﺻﻒ ﺍﻷﺳﺪ ﻭﺍﳌﺎﺭﻭﻥ‪.‬‬

‫ﻭﻟﻜﻦ ﺗﻌﻮﺩ ﺳﻮﺭﻳﺎ ﺇﱃ ﺍﻻﻧﺸﻐﺎﻝ ﺑﺎﳊﺮﺏ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﱵ ﺍﻧﺪﻟﻌﺖ ﺑـﲔ ﺍﻷﺳـﺪ‬
‫ﻭﺍﻹﺧﻮﺍﻥ ﳑﺎ ﻣﻜﻦ ﻣﻨﻈﻤﺔ ﺍﻟﺘﺤﺮﻳﺮ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﺇﱃ ﺇﻋﺎﺩﺓ ﺑﻨﺎﺀ ﻗﻮ‪‬ﺎ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺩﻓـﻊ‬
‫ﺍﻟﻘﻮﺍﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺇﱃ ﺍﺟﺘﻴﺎﺡ ﻟﺒﻨﺎﻥ ﻋﺎﻡ ‪ 78‬ﰒ ﻛﺎﻥ ﻋﺎﻡ ‪ 82‬ﻭﺍﻟﱵ ﲤﻜﻨﺖ ﻓﻴﻪ ﻣﻦ‬
 ‫ﻛﺴﺮ ﺷﻮﻛﺔ ﺍﻟﺴﻨﺔ ﰲ ﻟﺒﻨﺎﻥ ﺑﺈﺧﺮﺍﺝ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﲔ ﺍﳌﺴﻠﺤﲔ ﻣﻦ ﻟﺒﻨﺎﻥ ﻭﰲ ﻫﺬﻩ‬
‫ﺍﻟﻠﺤﻈﺔ ﺃﻱ ﳊﻈﺔ ﺍﻧﻜﺴﺎﺭ ﺍﻟﺴﻨﺔ ﻭﻟﺪﺕ ﻣﻨﻈﻤﺔ ﺣﺰﺏ ﺍﷲ ﺍﻟﺸﻴﻌﻴﺔ‪.‬‬

‫ﺩﺷﻦ ﺣﺰﺏ ﺍﷲ ﻣﻴﻼﺩﻩ ﺑﺘﻮﺟﻴﻪ ﺿﺮﺑﺎﺕ ﻟﻠﻘﻮﺍﺕ ﺍﻷﻣﺮﻳﻜﻴـﺔ ﻭﺍﻟﻔﺮﻧﺴـﻴﺔ ﺍﻟـﱵ‬

‫ﺩﺧﻠﺖ ﻟﺒﻨﺎﻥ ﻟﺘﻌﺰﻳﺰ ﺍﻟﻮﺟﻮﺩ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺃﻱ ﺃﻥ ﻭﺟﻮﺩ ﺣﺰﺏ ﺍﷲ ﻭﺇﻋـﻼﻡ ﺍﻟﻨـﺎﺱ‬
‫ﺑﻮﺟﻮﺩﻩ ﰎ ﻋﻦ ﻃﺮﻳﻖ ﺍﳍﺠﻤﺎﺕ ﺍﻻﻧﺘﺤﺎﺭﻳﺔ ﻭﺍﳍﺠﻮﻡ ﺍﳌﺒﺎﺷﺮ ﻭﺍﳌﺒﺎﻏﺖ ﻭﻻﺯﺍﻟﺖ ﻫﺬﻩ‬
‫ﺍﳋﺼﺎﺋﺺ ﲤﻴﺰ ﻋﻤﻠﻴﺎﺕ ﺣﺰﺏ ﺍﷲ ﻭﺇﺳﺘﺮﺍﺗﻴﺠﻴﺘﻪ ﺣﱴ ﺍﻵﻥ‪.‬‬

‫ﻭﺧﻼﻓﹰﺎ ﳌﻌﻈﻢ ﺍﻷﺣﺰﺍﺏ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺪﺃ ﺣﺰﺏ ﺍﷲ ﻛﻤﻘﺎﻭﻣﺔ ﺳﺮﻳﺔ ﺿﺪ ﺍﻻﺣﺘﻼﻝ‬

‫ﻗﺒﻞ ﺃﻥ ﻳﻌﻠﻦ ﻻﺣﻘﹰﺎ ﻋﻦ ﻭﺟﻮﺩﻩ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﺑﻴﻨﻤﺎ ﻧﺸﺄﺕ ﻣﻌﻈﻢ ﺍﻷﺣﺰﺍﺏ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﺍﻷﺧﺮﻯ ﻛﻤﻨﻈﻤﺎﺕ ﻋﻠﻨﻴﺔ ﺃﺻﺒﺢ ﳍﺎ ﻻﺣ‪‬ﻘﺎ ﺫﺭﺍﻉ ﻋﺴﻜﺮﻱ ‪-‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻋﻠـﻰ‬
‫ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻣﻊ ﻛﺘﺎﺋﺐ ﻋﺰ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺴﺎﻡ ﰲ ﻓﻠﺴﻄﲔ ﺍﶈﺘﻠﺔ ]ﺍﳉﻨـﺎﺡ ﺍﻟﻌﺴـﻜﺮﻱ‬
‫ﳊﺮﻛﺔ ﲪﺎﺱ[ ﻭﻫﺬﺍ ﺟﻌﻞ ﺃﻫﺪﺍﻑ ﺍﳊﺰﺏ ﺩﺍﺋ ‪‬ﻤﺎ ﺳﺮﻳﺔ ﻭﻳﺸﻮ‪‬ﺎ ﺍﻟﻐﻤﻮﺽ ﺣﱴ ﺍﻵﻥ‪.‬‬

‫ﺃﻣﺮ ﺁﺧﺮ ﳝﻴﺰ ﻧﺸﺄﺓ ﻫﺬﺍ ﺍﳊﺰﺏ ﻫﻮ ﺍﻟﺪﻭﺭ ﺍﻷﻫﻢ ﻹﻳﺮﺍﻥ ﰲ ﺗﻜﻮﻳﻨﻪ ﻳﻘﻮﻝ ﻧﺎﺋـﺐ‬
‫ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﳊﺰﺏ ﺍﷲ‪ ،‬ﻗﺎﺳﻢ ﻧﻌﻴﻢ‪ :‬ﻛﺎﻥ ﻫﻨﺎﻙ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌـﺆﻣﻨﲔ‪ ..‬ﺗﻔﺘﺤـﺖ‬
‫ﺃﺫﻫﺎ‪‬ﻢ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﻋﻤﻠﻴﺔ ﺗﺮﻛﺰ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﻟﻮﱄ ﺍﻟﻔﻘﻴﻪ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ ﻛﻘﺎﺋﺪ ﻟﻸﻣـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﲨﻌﺎﺀ‪ ،‬ﻻ ﻳﻔﺼﻞ ﺑﲔ ﳎﻤﻮﻋﺎ‪‬ﺎ ﻭﺑﻠﺪﺍ‪‬ﺎ ﺃﻱ ﻓﺎﺻﻞ ﻭﺫﻫﺒﺖ ﻫﺬﻩ ﺍ‪‬ﻤﻮﻋﺔ‬
‫ﺍﳌﺆﻟﻔﺔ ﻣﻦ ﺗﺴﻌﺔ ﺃﺷﺨﺎﺹ ﺇﱃ ﺇﻳﺮﺍﻥ ﻭﻟﻘﺎﺀ ﺍﻹﻣﺎﻡ ﺍﳋﻤﻴﲏ ﻭﻋﺮﺿﺖ ﻋﻠﻴـﻪ ﻭﺟﻬـﺔ‬
‫ﻧﻈﺮﻫﺎ ﰲ ﺗﺄﺳﻴﺲ ﻭﺗﻜﻮﻳﻦ ﺍﳊﺰﺏ ﺍﻟﻠﺒﻨﺎﱐ‪ ،‬ﻓﺄﻳﺪ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺑﺎﺭﻙ ﻫﺬﻩ ﺍﳋﻄـﻮﺍﺕ‬
‫ﺃﻱ ﺃﻥ ﺍ‪‬ﻤﻮﻋﺔ ﺍﳌﻜﻮﻧﺔ ﻟﻠﺤﺰﺏ ﺃﺧﺬﺕ ﺍﳌﻮﺍﻓﻘﺔ ﻋﻠﻴﻪ ﻣﻦ ﺇﻳﺮﺍﻥ ﻗﺒﻞ ﺍﻟﺘﻜﻮﻳﻦ ‪.‬‬
 ‫ﻭﺑﻌﺪ ﺍﻧﺴﺤﺎﺏ ﺍﻟﻘﻮﺍﺕ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﺍﻟﻔﺮﻧﺴﻴﺔ ﻣﻦ ﺑﲑﻭﺕ ﻭﲤﺮﻛﺰ ﺍﳉـﻴﺶ‬
‫ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺍﳉﻨﻮﺏ ﺍﻟﻠﺒﻨﺎﱐ ﺍﻟﺬﻱ ﺃﺧﺬ ﻳﺒﺤﺚ ﻋﻦ ﻣﻦ ﻳﻘﻮﻡ ﺑﺪﻭﺭ ﺣﺮﺍﺳﺔ ﺣﺪﻭﺩﻩ‬
‫ﺍﻟﺸﻤﺎﻟﻴﺔ ﻭﻣﻦ ﻳﺜﻖ ﺑﻪ ﰲ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ ﻓﺎﳌﺎﺭﻭﻥ ﺃﺛﺒﺘﻮﺍ ﻓﺸﻠﻬﻢ ﻭﻫﻮ ﺑﺎﻟﻄﺒﻊ ﻻ ﻳﺜﻖ‬
‫ﺑﺎﻟﺴﻨﺔ ﻷ‪‬ﻢ ﺣﻠﻴﻒ ﻃﺒﻴﻌﻲ ﻟﻠﻔﻠﺴﻄﻴﻨﻴﲔ ﻓﻠﻢ ﳚﺪ ﻏﲑ ﺍﻟﺸﻴﻌﺔ ﻭﻟﺬﻟﻚ ﺗﻨﺎﻓﺲ ﺣـﺰﺏ‬
‫ﺍﷲ ﻭﺣﺮﻛﺔ ﺃﻣﻞ ﻭﻫﻢ ﺃﻫﻢ ﺣﺮﻛﺘﲔ ﺩﺍﺧﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺸﻴﻌﻴﺔ ﻋﻠﻰ ﻟﻌﺐ ﻫـﺬﺍ ﺍﻟـﺪﻭﺭ‬
‫ﻭﺇﺛﺒﺎﺕ ﺍﻟﻜﻔﺎﺀﺓ ﻟﻺﻃﻼﻉ ‪‬ﺬﻩ ﺍﳌﻬﻤﺔ ﻭﻣﻦ ﻫﻨﺎ ﺟﺎﺀﺕ ﻣﺬﺍﺑﺢ ﳐﻴﻤﺎﺕ ﺻﱪﺍ ﻭﺷﺎﺗﻴﻼ‬
‫ﰲ ﻣﻨﺘﺼﻒ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ﻭﺍﻟﱵ ﻗﺎﻣﺖ ‪‬ﺎ ﺣﺮﻛﺔ ﺃﻣﻞ ﻋﻠﻰ ﺃﻣﻞ ﺃﻥ ﺗﻌﺘﺮﻑ ‪‬ﺎ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﻟﻘﻴﺎﺩﺓ ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺘﻤﺮﻛﺰ ﰲ ﺍﳉﻨﻮﺏ ﳊﻤﺎﻳﺔ ﺍﳊﺪﻭﺩ ﻭﻧﻈ ‪‬ﺮﺍ ﻟﻌﻮﺍﻣﻞ ﻛﺜﲑﺓ ﻓﺈﻥ ﺇﻳـﺮﺍﻥ‬
‫ﻓﻀﻠﺖ ﺣﺰﺏ ﺍﷲ ﻟﻴﻘﻮﺩ ﺍﻟﺸﻴﻌﺔ ﻭﻣﻦ ﻫﻨﺎ ﺍﻧﺴﺤﺒﺖ ﻛﻮﺍﺩﺭ ﺣﺮﻛﺔ ﺃﻣﻞ ﻭﺍﻧﻀﻤﺖ ﺇﱃ‬
‫ﺣﺰﺏ ﺍﷲ ﻟﻴﺸﻜﻞ ﺍﻟﻄﺮﻑ ﺍﻷﻛﺜﺮ ﺛﻘﹰﻠﺎ ﺩﺍﺧﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺸﻴﻌﻴﺔ‪.‬‬

‫ﻭﻣﻊ ﺣﺴﻢ ﺍﳌﻌﺮﻛﺔ ﺩﺍﺧﻞ ﺍﳌﻌﺴﻜﺮ ﺍﻟﺸﻴﻌﻲ ﺍﺯﺩﺍﺩ ﺍﻋﺘﻤﺎﺩ ﺍﻷﻃـﺮﺍﻑ ﺍﳋﺎﺭﺟﻴـﺔ‬
‫ﺍﳌﺨﺘﻠﻔﺔ ﻋﻠﻴﻬﺎ ﻷ‪‬ﺎ ﺍﻟﺒﺪﻳﻞ ﺍﳌﻘﺒﻮﻝ ﻋﻦ ﺍﳌﺎﺭﻭﻥ ﻟﻘﻴﺎﺩﺓ ﻟﺒﻨﺎﻥ ﻭﺟﺎﺀﺕ ﺣﺮﺏ ﺍﳋﻠـﻴﺞ‬
‫ﻋﺎﻡ ‪ 1991‬ﻟﺘﺤﺴﻢ ﺳﻮﺭﻳﺎ ﺍﻟﻮﺿﻊ ﰲ ﻟﺒﻨﺎﻥ ﻟﺼﺎﳊﻬﺎ ﺑﺈﺷـﺎﺭﺓ ﺃﻣﺮﻳﻜﻴـﺔ ﻛـﺜﻤﻦ‬
‫ﻟﻠﺘﺤﺎﻟﻒ ﻣﻌﻬﺎ ﺿﺪ ﺍﻟﻌﺮﺍﻕ ﻭﻛﺎﻧﺖ ﺃﻭﺍﺧﺮ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﻋﺎﻡ ‪ 1989‬ﻗـﺪ‬
‫ﺷﻬﺪ ﺗﻮﻗﻴﻊ ﺍﺗﻔﺎﻕ ﺍﻟﻄﺎﺋﻒ ﻭﺍﻟﺬﻱ ﺳﻠﺐ ﺑﻌﺾ ﺍﻟﻘﻮﺓ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﺎﺭﻭﻧﻴﺔ ﻭﻟﻜﻨـﻪ ﱂ‬
‫ﻳﺪﺧﻞ ﺣﻴﺰ ﺍﻟﺘﻨﻔﻴﺬ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﺳﻴﻄﺮﺕ ﺍﻟﻘﻮﺍﺕ ﺍﻟﺴﻮﺭﻳﺔ ﻋﻠﻰ ﲨﻴـﻊ ﻟﺒﻨـﺎﻥ ﻋـﺎﻡ‬
‫‪ 1991‬ﻭﻣﻨﺬ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺷﻬﺪ ﺣﺰﺏ ﺍﷲ ﲢﻮﻻﺕ ﻛﺒﲑﺓ ﻋﻠﻰ ﺻـﻌﻴﺪ ﺻـﻮﺭﺗﻪ‬
‫ﺍﻹﻋﻼﻣﻴﺔ‪.‬‬
 ‫ﻓﻘﺒﻞ ﻋﺎﻡ ‪ 1991‬ﻭﻃﻮﺍﻝ ﻋﻘﺪ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ﱂ ﳜﻒ ﺍﳊﺰﺏ ﺻﻔﺘﻪ ﺍﻹﻳﺮﺍﻧﻴﺔ‬
‫ﻋﻦ ﻓﻜﺮﻩ ﺗﻨﻈﻴﻤﻪ ﻭﻓﻜﺮﻩ ﻓﻬﺬﺍ ﺗﺼﺮﻳﺢ ﳊﺴﻦ ﻧﺼﺮ ﺍﷲ ﻳﻘﻮﻝ ﻓﻴﻪ ﺇ ﹼﻥ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ‬
‫ﻫﻨﺎﻙ ـ ﰲ ﺇﻳﺮﺍﻥ ـ ﺗﺸﻜﻞ ﺍﻟﻐﻄﺎﺀ ﺍﻟﺪﻳﲏ‪ ،‬ﻭﺍﻟﺸﺮﻋﻲ‪ ،‬ﻟﻜﻔﺎﺣﻨﺎ ﻭﻧﻀﺎﻟﻨﺎ‪.‬‬

‫ﻭﻟﻜﻦ ﺑﻌﺪ ﺍﻟﻄﺎﺋﻒ ﻭﺍﺯﺩﻳﺎﺩ ﺍﻋﺘﻤﺎﺩ ﺍﻟﻘﻮﻯ ﺍﻹﻗﻠﻴﻤﻴﺔ ﺳﻮﺍﺀ ﺇﺳـﺮﺍﺋﻴﻞ ﻭﺳـﻮﺭﻳﺎ‬
‫ﻭﺇﻳﺮﺍﻥ ﻋﻠﻰ ﺍﳊﺰﺏ ﰲ ﺗﻨﻔﻴﺬ ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺘﻬﻢ ﻟﺒﻨﺎﻥ ﺑﺪﺃ ﺍﳊﺰﺏ ﳛـﺎﻭﻝ ﺍﻻﳔـﺮﺍﻁ ﰲ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﳛﺎﻭﻝ ﺇﻇﻬﺎﺭ ﻧﻔﺴﻪ ﺑﺎﻟﻠﻮﻥ ﺍﻟﻠﺒﻨﺎﱐ ﻭﺍﲣﺬ ﺫﻟﻚ ﺃﺷﻜﺎﻻ ﻋﺪﺓ ﻣﻨـﻬﺎ‬
‫ﺗﻐﻴﲑ ﺷﻌﺎﺭ ﺍﻟﻌﻠﻢ ﺍﳋﺎﺹ ﺑﻪ ﻣﻦ ﺍﻟﺜﻮﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻟﺒﻨﺎﻥ ﺇﱃ ﺍﳌﻘﺎﻣﺔ ﺍﻹﺳـﻼﻣﻴﺔ ﰲ‬
‫ﻟﺒﻨﺎﻥ ﻭﺷﺎﺭﻙ ﺍﳊﺰﺏ ﰲ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﻭﺗﺮﺃﺱ ﺍﳊﺰﺏ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻣﻦ ﻫﻮ ﺃﻗـﺪﺭ‬
‫ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﻫﺬﺍ ﺍﳌﺨﻄﻂ ﻣﻦ ﻳﻈﻬﺮ ﺑﺼﻮﺭﺓ ﺍﳌﻌﺘﺪﻝ ﻭﻟﻴﺲ ﺍﳌﺘﻄﺮﻑ ﻭﻣﻦ ﻫﻨـﺎ ﻛـﺎﻥ‬
‫ﺍﺳﺘﺒﺪﺍﻝ ﺻﺒﺤﻲ ﺍﻟﻄﻔﻴﻠﻲ ﲝﺴﻦ ﻧﺼﺮ ﺍﷲ‪.‬‬

‫ﻭﱂ ﻳﺄﺕ ﻋﺎﻡ ‪ 2000‬ﺇﻻ ﻭﺳﻮﺭﻳﺎ ﻭﺍﻟﺸﻴﻌﺔ ﻗﺪ ﺃﺣﻜﻤﺎ ﺳﻴﻄﺮ‪‬ﻤﺎ ﻋﻠـﻰ ﻟﺒﻨـﺎﻥ‬
‫ﻭﺣﻴﻨﺌﺬ ﺭﺃﺕ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻥ ﺗﻨﺴﺤﺐ ﻣﻦ ﻟﺒﻨﺎﻥ ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻘﺮ ﺍﻟﻮﺿﻊ ﰲ ﻟﺒﻨﺎﻥ ﺑﺎﺣﺘﻼﻝ‬
‫ﺣﺰﺏ ﺍﷲ ﺍﳉﻨﻮﺏ ﻭﺳﻴﻄﺮﺗﻪ ﻋﻠﻰ ﺍﳊﺪﻭﺩ ﻟﺘﺄﻣﻴﻨﻬﺎ ﻭﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻛـﺎﻥ ﺍﻟﻮﺿـﻊ‬
‫ﺍﻟﺴﻴﺎﺳﻲ ﻋﻠﻰ ﻣﺎ ﻳﺒﺪﻭ ﰲ ﺍﻟﺴﻄﺢ ﻣﺴﺘﻘﺮﺍ ﻟﻠﺴﻮﺭﻳﲔ ﻭﻟﻜﻦ ﱂ ﻳﻨﺘﺒﻪ ﺍﻟﻜﺜﲑﻭﻥ ﻟﺪﺧﻮﻝ‬
‫ﻻﻋﺐ ﺇﻗﻠﻴﻤﻲ ﺟﺪﻳﺪ ﻭﻫﻲ ﺇﻳﺮﺍﻥ‪ .‬ﻭﺑﻘﻴﺖ ﻣﻌﻀﻠﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺤﺰﺏ ﻭﺣﻠﻔﺎﺋـﻪ ﻭﻫـﻲ‬
‫ﺍﳌﱪﺭ ﻟﻠﺘﻤﺴﻚ ﺑﺴﻼﺣﻪ ﻓﺎﻫﺘﺪﻯ ﲨﻴﻞ ﺍﻟﺴﻴﺪ ﺍﻟﺸﻴﻌﻲ ﻭﻫﻮﺃﺣﺪ ﺃﻗﻄﺎﺏ ﺍﻷﻣﻦ ﺍﻟﻠﺒﻨﺎﱐ‬
‫ﺍﳌﻮﺍﻟﲔ ﻟﺴﻮﺭﻳﺎ ﺇﱃ ﻭﺿﻊ ﻣﺰﺍﺭﻉ ﺷﺒﻌﺎ ﻭﺃ‪‬ﺎ ﻻﺯﺍﻟﺖ ﳏﺘﻠﺔ ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﻫﺬﻩ ﺍﳌﻨﻄﻘﺔ‬
‫ﺗﻨﺘﻤﻲ ﺣﺪﻭﺩﻳﺎ ﺇﱃ ﺳﻮﺭﻳﺎ‪.‬‬
 ‫ﻭﻟﻜﻦ ﺍﻟﺘﻮﺍﺯﻥ ﰲ ﻟﺒﻨﺎﻥ ﻻ ﻳﺘﺤﻘﻖ ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ﺇﻻ ﺑﻮﺟﻮﺩ ﺷﺮﻃﲔ ﺍﻟﺘﻮﺍﺯﻥ‬
‫ﺑﲔ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻭﺗﻮﺍﺯﻥ ﺍﻟﻘﻮﻯ ﺍﻟﺪﺍﻋﻤﺔ ﺍﻹﻗﻠﻴﻤﻴﺔ‪.‬‬

‫ﻓﺎﻟﺴﻨﺔ ﰲ ﻟﺒﻨﺎﻥ ﺷﻌﺮﻭﺍ ﺑﺎﻟﻐﱭ ﻓﻬﻢ ﺍﻟﻄﺮﻑ ﺍﻷﻛﺜﺮ ﺧﺴﺎﺭﺓ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺍﳊـﺮﺏ‬
‫ﺍﻷﻫﻠﻴﺔ ﺣﺼﺘﻬﻢ ﰲ ﺍﳊﻜﻢ ﻻ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﻧﺴﺒﺘﻬﻢ ﻣﻦ ﺍﻟﺴﻜﺎﻥ ﻭﻣﻊ ﺑـﺮﻭﺯ ﺯﻋﺎﻣـﺔ‬
‫ﺭﻓﻴﻖ ﺍﳊﺮﻳﺮﻱ ﺍﻟﺬﻱ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻔﻬﻢ ﻣﻌﺎﺩﻻﺕ ﺍﻟﺴﺎﺳﺔ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻭﺍﻟﺪﻭﻟﻴﺔ ﻭﻳﺼﻌﺪ‬
‫ﻟﺴﻠﻢ ﺭﺋﺎﺳﺔ ﺍﻟﻮﺯﺭﺍﺀ ﺑﺪﻋﻢ ﺳﻌﻮﺩﻱ ﻭﲤﻜﻦ ﺍﳊﺮﻳﺮﻱ ﻣﻦ ﺇﻋﺎﺩﺓ ﺍﻟﺘﻮﺍﺯﻥ ﻗﻠـﻴﻼ ﲡـﺎﻩ‬
‫ﺍﻟﺴﻨﺔ ﻭﺑﻌﻼﻗﺎﺕ ﻃﻴﺒﺔ ﻣﻊ ﺍﳌﺎﺭﻭﻥ ﻭﺍﻟﺪﺭﻭﺯ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻄﻮﺍﺋﻒ ﻭﺃﺩﺭﻙ ﺍﳊﺮﻳﺮﻱ ﺃﻥ‬
‫ﺍﻟﻮﺟﻮﺩ ﺍﻟﺴﻮﺭﻱ ﻭﻣﻴﻠﻴﺸﻴﺎ ﺣﺰﺏ ﺍﷲ ﳘﺎ ﺍﻟﻌﺎﺋﻖ ﺍﻟﻜﺒﲑ ﰲ ﺳﺒﻴﻞ ﺍﺳﺘﻘﻼﻝ ﻟﺒﻨﺎﻥ ﻟﺬﻟﻚ‬
‫ﺍﺳﺘﻐﻞ ﻋﻼﻗﺎﺗﻪ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻭﺍﻟﺪﻭﻟﻴﺔ ﻟﻠﺤﺪ ﻣﻦ ﻧﻔﻮﺫ ﻫﺬﻳﻦ ﺍﻟﻄﺮﻓﲔ ﰲ ﻟﺒﻨـﺎﻥ ﻭﺍﻧﺘـﻬﻰ‬
‫ﺍﻟﺼﺮﺍﻉ ﲟﻘﺘﻞ ﺍﳊﺮﻳﺮﻱ ﻟﺘﺒﺪﺃ ﺣﻘﺒﺔ ﺟﺪﻳﺪﺓ ﰲ ﺗﺎﺭﻳﺦ ﺣﺰﺏ ﺍﷲ ﻭﻋﻼﻗﺎﺗـﻪ ﺑﺎﻟﺪﻭﻟـﺔ‬
‫ﺍﻟﻠﺒﻨﺎﻧﻴﺔ ‪.‬‬

‫ﰲ ﻓﺘﺮﺓ ﻣﺎ ﺑﻌﺪ ﺍﻏﺘﻴﺎﻝ ﺍﳊﺮﻳﺮﻱ ﺗﻌﺮﺿﺖ ﺳﻮﺭﻳﺎ ﻟﻀﻐﻮﻁ ﺩﻭﻟﻴﺔ ﺷﺪﻳﺪﺓ ﺃﺩﺕ ﺇﱃ‬
‫ﺍﻧﺴﺤﺎ‪‬ﺎ ﺍﻟﻌﺴﻜﺮﻱ ﻣﻦ ﻟﺒﻨﺎﻥ ﻭﻟﻜﻦ ﻇﻞ ﺗﻮﺍﺟﺪﻫﺎ ﺍﳌﺨﺎﺑﺮﺍﰐ ﻣﺘﻮﺍﺟﺪ ﻭﺟﺎﺀ ﺍﻟـﺪﻭﺭ‬
‫ﻋﻠﻰ ﺣﺰﺏ ﺍﷲ ﻟﻴﺪﻓﻊ ﺍﻟﺜﻤﻦ ﻭﻫﻮ ﻧﺰﻉ ﺃﻧﻴﺎﺑﻪ ﺃﻭ ﺃﺳﻠﺤﺘﻪ ﻭﻛﺎﻧﺖ ﺍﻹﺳﺘﺮﺍﺗﻴﺠﻴﺔ ﺍﻟـﱵ‬
‫ﺍﺗﺒﻌﻬﺎ ﺍﳊﺰﺏ ﳌﻘﺎﻭﻣﺔ ﻫﺬﻩ ﺍﻟﻀﻐﻮﻁ ﺗﺮﺗﻜﺰ ﻋﻠﻰ ﻋﺪﺓ ﺃﺳﺲ ‪:‬‬

‫‪ -‬ﺪﻳﺪﺍﺕ ﲟﻘﺎﻭﻣﺔ ﻣﻦ ﳛﺎﻭﻝ ﻧﺰﻉ ﺳﻼﺡ ﺣﺰﺏ ﺍﷲ ‪.‬‬

‫‪ -‬ﺍﳊﺮﺹ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﻈﻬﻮﺭ ﻛﻤﺪﺍﻓﻊ ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻌﺴﻜﺮﻱ ﺍﻟﺴﻮﺭﻱ ‪.‬‬

‫‪ -‬ﺗﻨﻈﻴﻢ ﺍﺣﺘﺠﺎﺟﺎﺕ ﻣﻀﺎﺩﺓ ﻏﻤﺮﺕ ﺷﻮﺍﺭﻉ ﺑﲑﻭﺕ ‪.‬‬

 ‫‪ -‬ﺗﻌﺰﻳﺰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻗﻠﻴﻤﻴﺔ ﺧﺎﺻﺔ ﻣﻊ ﺇﻳﺮﺍﻥ ﻭﺳﻮﺭﻳﺎ ‪.‬‬

‫‪ -‬ﺍﻟﺪﺧﻮﻝ ﰲ ﻣﻔﺎﻭﺿﺎﺕ ﺳﻴﺎﺳﻴﺔ ﻣﻊ ﻗﻴﺎﺩﺍﺕ ﺍﻟﻄﻮﺍﺋﻒ ﻭﺍﻟﺰﻋﺎﻣﺎﺕ ﺍﻟﺴﻴﺎﺳـﻴﺔ‬

‫ﺍﻷﺧﺮﻯ ‪.‬‬

‫ﻭﺍﻷﺧﲑﺓ ﻫﻲ ﻣﺮﺑﻂ ﺍﻟﻔﺮﺱ ﰲ ﺩﻭﺍﻓﻊ ﺣـﺰﺏ ﺍﷲ ﰲ ﺣﺮﺑـﻪ ﺍﻷﺧـﲑﺓ ﻓﻬـﺬﻩ‬

‫ﺍﳌﻔﺎﻭﺿﺎﺕ ﻳﺒﺪﻭ ﺃ‪‬ﺎ ﻻ ﺗﺴﲑ ﰲ ﺍﲡﺎﻩ ﻳﺮﺿﻲ ﻃﻤﻮﺡ ﺣﺰﺏ ﺍﷲ ﻭﺧﺎﺻﺔ ﻣﺎ ﻳﺘﻌﻠـﻖ‬
‫ﺑﺎﻟﺜﻤﻦ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﻟﻜﻲ ﻳﺘﺨﻠﻰ ﻋﻦ ﺳﻼﺣﻪ ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﳊﺰﺏ ﻳﺮﻳـﺪ ﺩﻭ ‪‬ﺭﺍ ﺃﻛـﱪ‬
‫ﻟﻠﻄﺎﺋﻔﺔ ﺍﻟﺸﻴﻌﻴﺔ ﰲ ﻟﺒﻨﺎﻥ ﳑﺎﺛﻞ ﻟﺪﻭﺭﻫﺎ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻫﻮ ﻣﺎ ﱂ ﺗﺮﺽ ﺑـﻪ ﺍﻟﻄﻮﺍﺋـﻒ‬
‫ﺍﻷﺧﺮﻯ ﻭﻟﻌﻞ ﻫﺠﻮﻣﻪ ﻋﻠﻰ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺇﳊﺎﻗﻪ ﺍﻟﻀﺮﺭ ﺑﺎﳌﺪﻥ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﳝﻜﻦ ﺍﳊﺰﺏ‬
‫ﻣﻦ ﺗﻄﺒﻴﻊ ﺍﻟﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﻭﻳﺴﻌﻰ ﺇﻟﻴﻪ ﰲ ﺗﺮﻛﻴﺒﺔ ﺍﳊﻜﻢ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ ﻭﺧﺎﺻﺔ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﻟﻮﺿﻊ ﺳﻴﻜﻮﻥ ﻣﺆﻳ ‪‬ﺪﺍ ﺩﻭﻟ‪‬ﻴﺎ ﻭﺇﻗﻠﻴﻤ‪‬ﻴﺎ ﻛﺜﻤﻦ ﻟﱰﻉ ﺳﻼﺣﻪ‪.‬‬

‫ﻭﺗﺘﺤﺪﺙ ﺗﻘﺎﺭﻳﺮ ﺻﺤﻔﻴﺔ ﻧﺸﺮﺕ ﻣﺆﺧﺮﺍ ﻋﻦ ﺍﺟﺘﻤﺎﻉ ﺟﺮﻯ ﰲ ﺳﻮﺭﻳﺎ ﻣـﺆﺧ ‪‬ﺮﺍ‬
‫ﻭﺑﻌﺪ ﺃﺳﺎﺑﻴﻊ ﻣﻦ ﺍﳊﺮﺏ ﺑﲔ ﻗﻴﺎﺩﺍﺕ ﻣﻦ ﺣﺰﺏ ﺍﷲ ﻭﺃﺧﺮﻯ ﺳﻮﺭﻳﺔ ﻭﺃﺧـﺮﻯ ﻣـﻦ‬
‫ﺍﳊﺮﺱ ﺍﻟﺜﻮﺭﻱ ﺍﻹﻳﺮﺍﱐ ﻭﰎ ﺍﻟﺘﺒﺎﺣﺚ ﺣﻮﻝ ﻭﺿﻊ ﺧﻄﺔ ‪‬ﺪﻑ ﺇﱃ ﺟﺮ ﺍﳉﻴﺶ ﺍﻟﻠﺒﻨﺎﱐ‬
‫ﺇﱃ ﻣﻌﺮﻛﺔ ﻣﻜﺸﻮﻓﺔ ﻣﻊ ﺇﺳﺮﺍﺋﻴﻞ ‪‬ﺪﻑ ﺗﺪﻣﲑ ﻫﺬﺍ ﺍﳉﻴﺶ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﲝﻴﺚ ﻳﺴـﻬﻞ‬
‫ﻟﻠﻀﺒﺎﻁ ﺍﳌﻮﺍﻟﲔ ﳊﺰﺏ ﺍﷲ ﺩﺍﺧﻞ ﻫﺬﺍ ﺍﳉﻴﺶ ﻓﺮﺽ ﺳﻴﻄﺮ‪‬ﻢ ﻋﻠﻴﻪ ﻭﺍﻟﻘﻴﺎﻡ ﲟﺎ ﻳﺸـﺒﻪ‬
‫ﺍﻹﻧﻘﻼﺏ ﺍﻟﻌﺴﻜﺮﻱ ﻟﺪﻋﻢ ﲢﺮﻙ ﺣﺰﺏ ﺍﷲ ﻟﻠﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ‪.‬‬
 ‫ﺗﺴﺎﺅﻻﺕ ﳊﺰﺏ ﺍﷲ‬

‫‪1‬ـ ﳌﺎﺫﺍ ﺍﻟﺘﺰﻡ "ﺣﺰﺏ ﺍﷲ" ﺍﳍﺪﻭﺀ ﻋﻠﻰ ﺍﳊﺪﻭﺩ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻟﻔﻠﺴﻄﲔ ﺍﶈﺘﻠﺔ ﻣﻨﺬ ﻣﺎ‬
‫ﻳﺪﻋﻰ ﺑﺎﻻﻧﺴﺤﺎﺏ "ﺍﻹﺳﺮﺍﺋﻴﻠﻲ" ﻣﻦ ﺍﳉﻨﻮﺏ ﺍﻟﻠﺒﻨﺎﱐ؟! ﻭﺍﻟﺬﻱ ﰎ ﻋﱪ ﺍﺗﻔﺎﻗﻴﺔ "ﺗﻔﺎﻫﻢ‬
‫ﻧﻴﺴﺎﻥ" ﻋﺎﻡ ‪ ،2000‬ﺍﻟﱵ ﻋﻘﺪﺕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻌﺪﻭ‪ ..‬ﻭﻳ‪‬ﺬﻛﺮ ﺃﻥ "ﺣﺰﺏ ﺍﷲ" ﺻﻔﻰ‬
‫ﺃﻓﺮﺍﺩﺍ ﻣﻦ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﻟﺪﻯ ﻋﻮﺩ‪‬ﻢ ﻣﻦ ﻋﻤﻠﻴﺎﺕ ﻋﱪ ﺗﻠﻚ ﺍﳊﺪﻭﺩ‪ ،‬ﻛﻤـﺎ ﻻ‬
‫ﻳﺰﺍﻝ ﻳﻘﺒﻊ ﰲ ﺳﺠﻮﻧﻪ ﺑﻌﺾ ﻣﻨﻬﻢ‪ .‬ﻭﻟﺮﲟﺎ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮﻣﺎ ﺟﺎﺀ ﻋﻠﻰ‬
‫ﻟﺴﺎﻥ ﺍﻟﺸﻴﺦ ﺻﺒﺤﻲ ﺍﻟﻄﻔﻴﻠﻲ‪ ،‬ﻣﺆﺳﺲ "ﺣﺰﺏ ﺍﷲ" ﻭﺃﻭﻝ ﺃﻣﲔ ﻋﺎﻡ ﻟﻪ‪ ،‬ﻋﻨﺪﻣﺎ ﻗﺎﻝ‪:‬‬
‫"ﺣﻴﻨﻤﺎ ﺃﺳﺴﻨﺎ ﺍﳌﻘﺎﻭﻣﺔ ﺃﺳﺴﻨﺎﻫﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ‪ ،‬ﺷﻌﺎﺭﺍ‪‬ﺎ ﻛﺎﻧﺖ ﲢﺮﻳﺮ ﺍﻟﻘـﺪﺱ‪،‬‬
‫ﻭﺑﺪﺃﻧﺎ ﻫﺬﻩ ﺍﳌﻘﺎﻭﻣﺔ ﻭﳚﺐ ﺃﻥ ﺗﺴﺘﻤﺮ‪ ،‬ﺍﻟﻴﻮﻡ ﻫﻲ ﻟﻴﺴﺖ ﻣﻘﺎﻭﻣﺔ‪ ،‬ﺍﻟﻴﻮﻡ ﻫـﻲ ﳎـﺮﺩ‬
‫ﺣﺮﺱ ﺣﺪﻭﺩ" )ﺣﻮﺍﺭ ﰲ ﻓﻀﺎﺋﻴﺔ "ﺍﻟﻌﺮﺑﻴﺔ" ‪.(2005/5/4‬‬

‫‪2‬ـ ﻭﺍﻟﻴﻮﻡ ﻋﻨﺪﻣﺎ ﻋﺎﺩ ﺍﳊﺰﺏ ﳍﺬﻩ ﺍﻟﻌﻤﻠﻴﺎﺕ‪ ،‬ﻳﺎ ﺗﺮﻯ ﳌﺎﺫﺍ ﺗﺰﺍﻣﻨﺖ ﻋﻤﻠﻴﺘـﻬﻢ‬
‫ﻫﺬﻩ ﻟﺘﺄﰐ ﺑﻌﺪ ﺳﺎﻋﺎﺕ ﻣﻦ ﻓﺸﻞ ﳏﺎﺩﺛﺎﺕ ﺍﳌﻠﻒ ﺍﻟﻨﻮﻭﻱ ﺍﻹﻳـﺮﺍﱐ ﺑـﲔ ﻻﺭﳚـﺎﱐ‬
‫ﻭﺳﻮﻻﻧﺎ ﰲ ﺑﺮﻭﻛﺴﻞ‪ ،‬ﻭﻗﺒﻞ ﺳﺎﻋﺎﺕ ﻣﻦ ﺍﺟﺘﻤﺎﻉ ﻭﺯﺭﺍﺀ ﺧﺎﺭﺟﻴﺔ ﺍﻟﺪﻭﻝ ﺍﻟﻜﱪﻯ ﰲ‬
‫ﺑﺎﺭﻳﺲ ﳌﻨﺎﻗﺸﺔ ﺇﺣﺎﻟﺔ ﻣﻠﻒ ﺍﻟﱪﻧﺎﻣﺞ ﺇﱃ ﳎﻠﺲ ﺍﻷﻣﻦ ﺍﻟﺪﻭﱄ؟!‬

‫‪3‬ـ ﻭﻳﺎ ﺗﺮﻯ ﺃﱂ ﻳﻜﻦ ﺑﺎﻹﻣﻜﺎﻥ ﺗﻘﺪﱘ ﺃﻭﺗﺄﺟﻴﻞ ﻣﻮﺿﻮﻉ ﺍﻷﺳﺮﻯ ﰲ ﺍﻟﺴﺠﻮﻥ‬
‫ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﻟﻔﺘﺮﺓ ﻣﺎ ﻗﺒﻞ ﺑﺪﺀ ﺃﻭﻣﺎ ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﻓﺘﺮﺓ ﺍﻟﺴﻴﺎﺣﺔ ﺍﻟﱵ ﺗﻌﺪ "ﻧﻔﻂ" ﺍﻻﻗﺘﺼﺎﺩ‬
‫ﺍﻟﻠﺒﻨﺎﱐ‪ ،‬ﰲ ﻇﻞ ﺍﻟﻈﺮﻭﻑ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻟﺴﻮﺀ ﺍﻟﱵ ﻳﻌﻴﺸﻬﺎ ﺍﻟﻠﺒﻨﺎﻧﻴﻮﻥ؟‪ ...‬ﺃﻡ ﺇﻥ‬
‫ﺣﺮﻛﺔ ﻋﻤﻠﻴﺎﺕ "ﺣﺰﺏ ﺍﷲ" ﻣﺮﺗﺒﻄﺔ ﲝﺎﺟﺔ ﺇﻳﺮﺍﻥ ﳍﺎ‪ ،‬ﻭﻻ ﻋﻼﻗﺔ ﳍـﺎ ﺑﺎﻷﻫـﺪﺍﻑ‬
‫ﺍﻟﻮﻃﻨﻴﺔ ﺍﻟﱵ ﻳﺮﻓﻊ ﺍﳊﺰﺏ ﺷﻌﺎﺭﺍ‪‬ﺎ‪ ،‬ﻭﻳﺮﺩﺩﻫﺎ ﺃﻣﻴﻨﻪ ﺍﻟﻌﺎﻡ ﰲ ﻛﻞ ﺍﶈﺎﻓﻞ ﻭﺍﳌﻨﺎﺳﺒﺎﺕ؟‬
 ‫‪4‬ـ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻘﻀﻴﺔ ﻫﻲ ﻗﻀﻴﺔ ﻛﻞ ﺍﳌﺴﻠﻤﲔ ﻛﻤﺎ ﺗﺰﻋﻤﻮﻥ ﻓﻠﻤـﺎﺫﺍ ﻻ‬
‫ﲤﺪﻭﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﻣﺰﺍﺭﻉ ﺷﺒﻌﺎ ﺑﺎﻟﺴﻼﺡ ﻛﻲ ﳚﺎﻫﺪﻭﺍ ﻣﻌﻜﻢ؟! ﺃﻭﻋﻠـﻰ ﺍﻷﻗـﻞ‬
‫ﺗﺘﺮﻛﻮﻫﻢ ﳚﺎﻫﺪﻭﻥ؟! ﺃﻡ ﺍﻧﻪ ﺇﺣﺘﻜﺎﺭ ﺷﻴﻌﻲ ﻟﻠﻤﻘﺎﻭﻣﺔ ﻟﺪﺭﺟﺔ ﺩﺣﺮ ﻛﻞ ﻣﻘﺎﻭﻡ ﺳـﲏ‬
‫ﻹﺳﺮﺍﺋﻴﻞ ﻛﻤﺎ ﻗﺎﻝ ﺭﺟﻠﻜﻢ ﺻﺒﺤﻲ ﺍﻟﻄﻔﻴﻠﻲ ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﳊﺰﺏ ﺍﷲ ﺍﻟﺴﺎﺑﻖ ؟! ﺣﱴ‬
‫ﻗﺎﻝ ﺳﻠﻄﺎﻥ ﺃﺑﻮﺍﻟﻌﻴﻨﲔ ﻭﻫﻮ ﺃﻣﲔ ﺳﺮ ﺣﺮﻛﺔ ﻓﺘﺢ ﰲ ﻟﺒﻨﺎﻥ ‪":‬ﻟﻘﺪ ﺃﺣﺒﻂ ﺣـﺰﺏ ﺍﷲ‬
‫ﺃﺭﺑﻊ ﻋﻤﻠﻴﺎﺕ ﻟﻠﻔﻠﺴﻄﻴﻨﲔ ﺧﻼﻝ ﺃﺳﺒﻮﻉ‪ ،‬ﻭﻗﺪﻣﻬﻢ ﻟﻠﻤﺤﺎﻛﻤﺔ‪ ،‬ﺇﻧﻨﺎ ﻧﻌﻴﺶ ﰲ ﺟﺤﻴﻢ‬
‫ﻣﻨﺬ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﻭﻣﻠﻠﻨﺎ ﺍﻟﺸﻌﺎﺭﺍﺕ ﻭﺍﳉﻌﺠﺔ"‪.‬‬

‫‪5‬ـ ﺇﺫﺍ ﻛﺎﻥ ﺣﺰﻧﻚ ﻟﻸﺳﺮﻯ ﻭﻗﺘﺎﻟﻚ ﻣﻦ ﺃﺟﻠﻬﻢ ﺣﻘﻴﻘﻴﺎ ﻓﻠﻤـﺎﺫﺍ ﱂ ﺗﻄﺎﻟـﺐ‬
‫ﺳﻮﺭﻳﺎ ﺑﺎﻹﻓﺮﺍﺝ ﻋﻦ ﻋﺸﺮﺍﺕ ﺍﻷﺳﺮﻯ ﺍﻟﻠﺒﻨﺎﻧﻴﲔ ﰲ ﺳﺠﻮ‪‬ﺎ ﻣﻊ ﺃﻥ ﺍﻷﻣﺮ ﳎﺮﺩ ﻃﻠﺐ‬
‫ﻭﻟﻦ ﻳﺼﻞ ﺇﱃ ﻗﺘﺎﻝ؟! ﻭﳌﺎﺫﺍ ﺗﺴﻌﻰ ﻟﺘﺨﻠﻴﺺ ﺍﻷﺳـﺮﻯ ﻣـﻦ ﺍﳊـﺒﺲ ﻭﻻ ﺗﺴـﻌﻰ‬
‫ﻭﻟﻮﺑﻜﻠﻤﺔ ﻟﺘﺨﻠﻴﺺ ﺍﻟﺴﻨﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺍﻟﻘﺘﻞ ﺑﺄﻳﺪﻱ ﺍﳌﻴﻠﻴﺸﻴﺎﺕ ﺍﻟﺸـﻴﻌﻴﺔ ﺍﻟـﱵ ﰎ‬
‫ﺗﺪﺭﻳﺐ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﻳﺪﻳﻚ ؟!‬

‫‪6‬ـ ﻭﺃﺧﲑﹰﺍ ﻭﺑﻌﺪ ﺃﻥ ﺑﺪﺃﺕ ﺍﳌﻮﺍﺟﻬﺔ ﺍﳌﻔﺘﻮﺣﺔ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﺘﺪﻣﲑ ﻭﺍﻟﻘﺘﻞ ﺍﳌﺴـﺘﻤﺮﻳﻦ‬
‫ﰲ ﻟﺒﻨﺎﻥ‪ ،‬ﺇﱃ ﺃﻥ ﺗﺘﻬﻴﺄ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺪﻭﻟﻴﺔ ﻟﻮﻗﻒ ﺇﻃﻼﻕ ﺍﻟﻨﺎﺭ‪ ،‬ﻳﺎ ﺗﺮﻯ‪ ،‬ﻣـﺎﺫﺍ ﺣﻘـﻖ‬
‫"ﺣﺰﺏ ﺍﷲ" ﻟﻠﺒﻨﺎﻥ ﻭﻓﻠﺴﻄﲔ؟‬

‫ﳝﻜﻦ ﺃﻥ ﳒﻴﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻣﻦ ﲢﻠﻴﻠﻨﺎ ﻟﻸﺧﺒﺎﺭ ﺍﳌﺘﺪﺍﻭﻟﺔ‪ ،‬ﺑﺄﻥ ﻣﺎ ﺳـﻴﺘﺤﻘﻖ‬
‫ﰲ ‪‬ﺎﻳﺔ ﻫﺬﻩ ﺍﳌﻌﺮﻛﺔ‪ ،‬ﻫﻮﺗﻨﻔﻴﺬ ﻗﺮﺍﺭ ﳎﻠﺲ ﺍﻷﻣﻦ ﺭﻗﻢ ‪ ،1559‬ﺑﺪ ًﺀﺍ ﻣﻦ ﺇﻟﻐﺎﺀ ﺳﻼﺡ‬
‫"ﺣﺰﺏ ﺍﷲ"‪ ،‬ﻭﺍﻟﺘﺤﻮﻝ ﺇﱃ ﺍﻟﻌﻤﻞ ﺍﻟﺴﻴﺎﺳﻲ‪ ..‬ﻭﰲ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ‪ ،‬ﺍﻗﺘﻄﺎﻉ ﻣﺎ ﻻ ﻳﻘﻞ‬
‫ﻋﻦ ‪ 50‬ﻛﻴﻠﻮﻣﺘ ‪‬ﺮﺍ ﻣﻦ ﺍﳉﻨﻮﺏ ﺍﻟﻠﺒﻨﺎﱐ ﻟﺘﺮﺳﻢ ﺑﻌـﺪﻩ ﺍﳊـﺪﻭﺩ ﺍﻟﺴﻴﺎﺳـﻴﺔ ﺍﻵﻣﻨـﺔ‬
 ‫"ﻹﺳﺮﺍﺋﻴﻞ"‪ ،‬ﲢﺖ ﲪﺎﻳﺔ ﻗﻮﺍﺕ ﺍﻷﻣﻦ ﺍﻟﺪﻭﻟﻴﺔ )ﻭﺍﺭﲤـﺎﺀ ﻟﺒﻨـﺎﻥ ﰲ ﺍﳊﻀـﻦ‬
‫ﺍﻷﻣﺮﻳﻜﻲ(‪ ..‬ﻭﻫﺬﺍ ﺑﺎﻟﻀﺒﻂ ﻣﺎ ﺣﻘﻘﺘﻪ ﺣﺮﺏ ‪" 73‬ﻹﺳﺮﺍﺋﻴﻞ"‪ ..‬ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻧﻨﺴـﻰ‬
‫ﺍﻟﻨﺼﺮ ﺍﻹﻋﻼﻣﻲ ﺍﻟﺬﻱ ﺣﻘﻘﺘﻪ ﻫﺬﻩ ﺍﳌﻌﺎﺭﻙ ﻟﻠﻤﺸﺮﻭﻉ ﺍﻹﻳﺮﺍﱐ ﰲ ﻭﻋﻲ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻌﺮﰊ‬
‫ﺍﻟﻐﺎﺋﺐ‪ ،‬ﺑﺒﻄﻮﻻﺕ ﺍﻧﺘﺼﺎﺭﻫﺎ ﻟﻘﻀﺎﻳﺎ ﺍﻟﻌﺮﺏ ﰲ ﻇﻞ ﺃﻧﻈﻤﺔ ﻋﺮﺑﻴﺔ ﻧﺎﺋﻤﺔ‪ ..‬ﺃﻣﺎ ﺍﳊﻜﺎﻡ‬
‫ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﺍﻛﺘﻔﻮﺍ ﲟﺒﺎﺩﺭﺓ ﺍﻟﺼﻠﺢ ﺍﻟـﱵ ﻗـﺪ‪‬ﻣﻮﻫﺎ ﺇﱃ "ﺇﺳـﺮﺍﺋﻴﻞ" ﰲ ﻣﺆﲤــﺮ‬
‫ﺑـﲑﻭﺕ‪ ،‬ﻭﺍﻟـﺬﻳﻦ ﻧـﺪﺩﻭﺍ ﺑـ "ﻣﻐﺎﻣﺮﺓ" ﻓﺘﺢ ﺟﺒﻬﺔ ﺍﻟﻘﺘﺎﻝ ﺿﺪ ﺍﻟﻌﺪﻭ ﺍﻟﺼﻬﻴﻮﱐ‬
‫ﰲ ﻟﺒﻨﺎﻥ‪ ،‬ﻭﲪﻠﹼﻮﺍ "ﺣﺰﺏ ﺍﷲ" ﺍﳌﻮﺍﱄ ﻹﻳﺮﺍﻥ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻳﺎ ﺗﺮﻯ ﺃﻻ ﻳﺮﺍﻗﺒـﻮﻥ‬
‫ﺍﻟﺪﻭﺭ ﺍﻹﻳﺮﺍﱐ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﱃ ﻋﺘﺒﺔ ﺣﺪﻭﺩﻫﻢ؟‪ ..‬ﻭﺃﻻ ﳝﻠﻜﻮﻥ ﻣﺮﺍﻛـﺰ‬
‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﺃﻭﺣﱴ ﺃﺟﻬﺰﺓ ﺃﻣﻨﻴﺔ‪ ،‬ﺗﻮﻓﺮ ﳍﻢ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺍﳍﻼﻝ ﺍﻹﻳﺮﺍﱐ ﺍﻟﺬﻱ ﺃﺻﺒﺢ‬
‫ﻣﻄﺒ ﹰﻘﺎ ﻋﻠﻰ ﴰﺎﻝ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ؟‪ ..‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﳊﺮﻛﺔ ﺍﻟﻄﺎﺋﻔﻴﺔ ﺍﻟﻘﺒﻴﺤﺔ ﺍﻟﱵ ﺗﻌﻴﺸﻬﺎ‬
‫ﳎﺘﻤﻌﺎﺗﻨﺎ ﺑﺸﻜﻞ ﻋﺎﻡ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺃﻥ ﲣﻠﻖ ﻫﺬﻩ ﺍﻷﻧﻈﻤﺔ ﻭﺍﳊﻜﻮﻣﺎﺕ ﺣﻠﻮﹰﻟﺎ ﻧﺎﺟﺤـﺔ‬
‫ﻭﺳﻠﻴﻤﺔ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻴﻬﺎ‪ ،‬ﻗﺒﻞ ﺃﻥ ﲣﺴﺮ ﺷﻌﻮﺏ ﺍﳌﻨﻄﻘﺔ ﻫﻮﻳﺘﻬﺎ ﻭﺃﺭﺿﻬﺎ ﻭﺗﺎﺭﳜﻬﺎ‪.‬‬

‫ﻭﺇﱃ ﺣﺮﺏ ﺃﺧﺮﻯ‪ ،‬ﲢﺪﺩﻫﺎ ﻟﻨﺎ ﺃﻫﺪﺍﻑ "ﺇﺳـﺮﺍﺋﻴﻞ" ﻭﺍﻟﻄـﺎﻣﻌﲔ ﻭﺍﶈـﺘﻠﲔ ﰲ‬

‫ﺍﳌﻨﻄﻘﺔ‪ ،‬ﻧﺘﺴﺎﺀﻝ‪ ،‬ﺃﻳﻦ ﺍﻟﻮﻋﻲ ﺍﻟﻌﺮﰊ‪ ،‬ﺍﻟﺮﲰﻲ ﻭﺍﻟﺸﻌﱯ‪ ،‬ﰲ ﲢﺪﻳﺪ ﻣﺼﲑ ﺍﳌﻨﻄﻘﺔ ﻭﺍﻷﻣﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ؟‪ ..‬ﻭﺇﱃ ﻣﱴ ﺳﻴﺒﻘﻰ ﺍﻟﻮﻋﻲ ﺍﻟﻌﺮﰊ ﺗﺎﺑ ‪‬ﻌﺎ! ﻭﻛ ٍﻞ ﻳﻐﲏ ﻋﻠﻰ ﻟﻴﻼﻩ‪.‬‬

‫ﺃﺟﺮﺕ "ﺻﺤﻴﻔﺔ ﺍﳉﺎﺭﺩﻳﺎﻥ" ﺑﺘﺎﺭﻳﺦ ‪ 29‬ـ ‪ 07‬ـ ‪2006‬ﻡ ﺣﺪﻳﺜﹰﺎ ﺻﺤﻔﻴ‪‬ﺎ ﻣﻊ ﺃﺣﺪ‬
‫ﻗﺎﺩﺓ ﺣﺰﺏ ﺍﷲ ! ﺍﻟﻌﺴﻜﺮﻳﲔ ﻭﻳﺪﻋﻰ "ﺳﻴﺪ ﻋﻠﻲ"‪..‬‬

‫ﻭﻫﺬﻩ ﺃﺣﺪ ﺍﳌﻘﺘﻄﻔﺎﺕ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻔﻲ‪:‬‬

 " If Israel comes out victorious from this conflict, this
will be a victory for the Sunnis and they will take the
Shia community back in history dozens of years to the time
when we were only allowed to work as garbage collectors in
this country. The Shia will all die before letting this happen
again."

‫ ﻭﻟﻜﻦ ﺃﻳﻀﺎ ﺿﺪ ﺃﻫﻞ‬،‫ )) ﺃﻥ ﺍﻟﺼﺮﺍﻉ ﻟﻴﺲ ﻓﻘﻂ ﺿﺪ ﺍﺳﺮﺍﺋﻴﻞ‬: ‫ﻳﻘﻮﻝ ﺳﻴﺪ ﻋﻠﻲ‬
‫ ﻓﺈﻧﻪ ﺇﺫﺍ ﺧﺮﺟﺖ ﺍﺳﺮﺍﺋﻴﻞ ﻣﻨﺘﺼﺮﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻉ ﻓﺴﻴﻜﻮﻥ ﻫـﺬﺍ‬.‫ﺍﻟﺴﻨﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﲔ‬
‫ ﻭﺳﻴﻘﻮﻣﻮﺍ ﺑﺈﺭﺟﺎﻉ ﺍﻟﺸﻴﻌﺔ ﺳﻨﲔ ﻃﻮﻳﻠﺔ ﺇﱄ ﺍﻟﻮﺭﺍﺀ ﺇﱄ ﺫﻟﻚ‬،‫ﻧﺼﺮ ﺃﻳﻀﺎ ﻷﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﱂ ﻳﻜﻦ ﻣﺼﺮﺡ ﻟﻨﺎ ﺑﺎﻟﻌﻤﻞ ﺳﻮﻱ ﻛﺠﺎﻣﻌﻲ ﺍﻟﻘﻤﺎﻣﺔ ﻟﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺸـﻴﻌﺔ‬
..(( ‫ﺳﻴﻤﻮﺗﻮﺍ ﻗﺒﻞ ﺃﻥ ﻳﺘﺤﻘﻖ ﻫﺬﺍ ﻣﺮﺓ ﺃﺧﺮﻯ‬

:‫ﻭﻳﻘﻮﻝ‬
And even when the battle with the Israelis is over, he adds
menacingly, Hizbullah will have other battles to fight. "The
real battle is after the end of this war. We will have to settle
score with the Lebanese politicians. We also have the best
security and intelligence apparatus in this country, and we
can reach any of those people who are speaking against us
now. Let's finish with the Israelis and then we will settle
scores later."

،‫ ﻭﺇﻥ ﺍﻧﺘﻬﺖ ﺍﳌﻌﺮﻛﺔ ﻣﻊ ﺇﺳـﺮﺍﺋﻴﻞ‬:‫ﺪﻳﺪ ﻣﺒﻄﻦ ﺁﺧﺮ ﺿﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬ ‫ﻳﻘﻮﻝ ﰲ‬

‫ ﺇﻥ ﺍﳌﻌﺮﻛﺔ ﺍﳊﻘﻴﻘﺔ ﻫﻲ ﻣﺎ ﺑﻌﺪ ﺍﻧﺘـﻬﺎﺀ‬.‫ﻓﺈﻥ ﺃﻣﺎﻡ ﺣﺰﺏ ﺍﷲ ﻣﻌﺎﺭﻙ ﺃﺧﺮﻯ ﻟﺘﺨﻮﺿﻬﺎ‬
‫ ﺇﻧﻨﺎ ﺃﻳﻀﺎ ﳕﺘﻠﻚ‬.‫ ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺴﻮﻱ ﺣﺴﺎﺑﺎﺗﻨﺎ ﻣﻊ ﺍﻟﺴﺎﺳﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﲔ‬.‫ﻫﺬﻩ ﺍﳊﺮﺏ‬
‫ ﻭﲟﻘﺪﻭﺭﻧﺎ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺃﻭﻟﺌﻚ ﺍﻟﻨﺎﺱ‬،‫ﺃﻓﻀﻞ ﻣﻘﻮﻣﺎﺕ ﺍﻷﻣﻦ ﻭﺍﻷﺟﻬﺰﺓ ﰲ ﻫﺬﺍ ﺍﻟﺒﻠﺪ‬
 ‫ﺍﻟﺬﻳﻦ ﻳﺘﺤﺪﺛﻮﻥ ﺿﺪﻧﺎ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﱄ‪ .‬ﺩﻋﻨﺎ ﻧﻨﺘﻬﻲ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﲔ ﻭﺑﻌﺪﻫﺎ‬
‫ﺳﻨﺴﻮﻱ ﺑﻘﻴﺔ ﺣﺴﺎﺑﺎﺗﻨﺎ‪.‬‬

‫ﻭﻫﺬﺍ ﻫﻮﺭﺍﺑﻂ ﺍﳌﻘﺎﻝ‪:‬‬

‫‪http://www.guardian.co.uk/frontpage/story/0,,1832971,00.html‬‬
 ‫ﺍﻷﻫﺪﺍﻑ ﺍﻹﻳﺮﺍﻧﻴﺔ ﻣﻦ ﺣﺮﺏ ﻟﺒﻨﺎﻥ‬

‫ﺣﱴ ﻧﻔﻬﻢ ﺍﻷﻫﺪﺍﻑ ﺍﻹﻳﺮﺍﻧﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﳊﺮﺏ‪ ،‬ﻋﻠﻴﻨﺎ ﺃﻭﹰﻟﺎ ﻓﻬـﻢ ﺍﻷﻳـﺪﻟﻮﺟﻴﺎﺕ‬
‫ﻭﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﱵ ﲢﻜﻢ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﺗﻌﺘﱪ ﻧﻔﺴﻬﺎ ـ ﻭﺗﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻛﺬﻟﻚ ﺍﻟﺸـﻌﻮﺏ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ـ ﺩﻭﻟﺔ ﺇﺳﻼﻣﻴﺔ ﻭﲨﻬﻮﺭﻳﺔ ﺇﺳﻼﻣﻴﺔ !!‬

‫ﺇﻳﺮﺍﻥ ﺩﻭﻟﺔ ﻣﺬﻫﺒﻴﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﺍﻟﺸﻴﻌﻲ ﺍﻹﺛﲎ ﻋﺸﺮﻱ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﳎـﺮﺩ‬
‫ﺩﻳﻦ ﻟﻠﺪﻭﻟﺔ‪ ،‬ﺇﻧﻪ ﳏﺮﻙ ﺃﻳﺪﻟﻮﺟﻲ ﻟﻠﺴﻴﺎﺳﺔ ﺍﻹﻳﺮﺍﻧﻴﺔ ﺍﳋﺎﺭﺟﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺗﺼﺪﻳﺮ "ﺍﻟﺜﻮﺭﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ" ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺸﻴﻌﻴﺔ ﺇﱃ ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ !! ﻫﺬﺍ ﺟﺎﻧﺐ‪..‬‬

‫ﻭﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ‪ ،‬ﻫﻨﺎﻙ ﺃﻃﻤﺎﻉ ﻓﺎﺭﺳﻴﺔ ﺻﻔﻮﻳﺔ ﳓﻮ ﺑﻼﺩ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﲢﺎﻭﻝ ﻣـﻦ‬
‫ﻃﺮﻳﻖ ﺁﺧﺮ ﻏﲑ ﻃﺮﻳﻖ ﺗﺼﺪﻳﺮ "ﺍﻟﺜﻮﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ" ـ ﺍﻟﱵ ﱂ ﺗﺴﺘﻄﻊ ﲢﻘﻴﻖ ﺷﻴﺊ ﻣﻨﻬﺎ ـ‬
‫ﺇﱃ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻷﺗﺒﺎﻉ ﻭﺍﻷﺫﺭﻉ ﺍﳌﻮﺟﻮﺩﺓ ﳍﺎ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ‪.‬‬

‫ﻭﺗﺴﺘﻄﻴﻊ ﺇﻳﺮﺍﻥ ﺇﺩﺍﺭﺓ ﺃﺯﻣﺎ‪‬ﺎ ﺍﻟﺪﻭﻟﻴﺔ ﺑﺸﻜﻞ ﺟﻴﺪ‪ ،‬ﻭﻣﺮﻭﻧﺔ ﺑﺎﻟﻐﺔ‪ ..‬ﻋـﻦ ﺭﻏﺒـﺔ‬
‫ﺣﻘﻴﻘﻴﺔ ﰲ ﲢﻘﻴﻖ ﻣﺸﺮﻭﻋﻬﺎ ﺍﻟﻘﻮﻣﻲ‪ ،‬ﻭﲤﻠﻚ ﺳﻼﺡ ﺍﻟﺒﺘﺮﻭﻝ‪ ..‬ﻭﲡﻴﺪ ﺍﻟﻠﻌﺐ ﺑﻪ‪ ،‬ﻓﻬﻲ‬
‫ﲤﻠﻚ ‪ % 10‬ﻣﻦ ﺍﻻﺣﺘﻴﺎﻃﻲ ﺍﻟﻌﺎﳌﻲ‪ ،‬ﻭﺗﻨﺘﺞ ‪ 5‬ﻣﻼﻳﲔ ﺑﺮﻣﻴﻞ ﻳﻮﻣ‪‬ﻴﺎ‪ ..‬ﻛﻤﺎ ﻳ‪‬ﺘﻴﺢ ﳍـﺎ‬
‫ﻣﻮﻗﻌﻬﺎ ﺍﳉﻐﺮﺍﰲ ﻋﻠﻰ ﻣﻀﻴﻖ ﻫﺮﻣﺰ ﻣﻦ ﺇﻏﻼﻗﻪ ﻭﻗﺖ ﻣﺎ ﺗﺸﺎﺀ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺳـﻴﻤﻨﻊ‬
‫ﻧﺎﻗﻼﺕ ﺍﻟﻨﻔﻂ ﻣﻦ ﺍﻟﺘﺰﻭﺩ ﻣﻦ ﺩﻭﻝ ﺍﳋﻠﻴﺞ ﻭﻳﺘﺴﺒﺐ ﺑﺎﻧﻜﻤﺎﺵ ﺍﻗﺘﺼﺎﺩﻱ ﻋﻠﻰ ﻣﺴﺘﻮﻯ‬
‫ﻋﺎﳌﻲ‪.‬‬
 ‫ﻭﺑﻌﺪ ﺳﻘﻮﻁ ﺑﻐﺪﺍﺩ‪ ،‬ﺃﺻﺒﺢ ﳍﺎ ﻭﺟﻮﺩ ﺣﻘﻴﻘﻲ ﻭﻓﻌﺎﻝ ﰲ ﺑﻼﺩ ﺍﻟﺮﺍﻓـﺪﻳﻦ‪..‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻌﻼﻗﺔ ﺑﺎﻟﻨﻈﺎﻡ ﺍﻟﺴﻮﺭﻱ ﺍﻟﻌﻠﻮﻱ‪ ،‬ﻭﺣﺰﺏ ﺍﷲ ﰲ ﻟﺒﻨﺎﻥ‪ ،‬ﻭﺗﻮﻏﻠـﻬﺎ ﺩﺍﺧـﻞ‬
‫ﺍﳌﻘﺎﻭﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲪﺎﺱ !!‬

‫ﺷﺒﻜﺔ ﻛﺒﲑﺓ ﺗﺘﻤﺪ ﺧﻴﻮﻃﻬﺎ ﺩﺍﺧﻞ ﺑﻼﺩﻧﺎ ﰲ ﺻﻤﺖ‪ ،‬ﻭﲢﺎﻭﻝ ﺃﻥ ﺗﻀﻊ ﺍﳋﻴـﻮﻁ‬
‫ﺍﳊﺮﻳﺮﻳﺔ ﺣﻮﻝ ﻋﻨﻖ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻟﺘﺸﺪ ﺍﳋﻴﻂ ﰲ ﺭﻗﺔ ﻭﻫﺪﻭﺀ ﻭﳓﻦ ﻧﺼﻔﻖ ﳍـﺎ‪،‬‬
‫ﺣﱴ ﳔﺘﻨﻖ ﺑﺄﻳﺪ ﻣﺴﺘﻌﻤﺮ ﻏﲑ ﺗﻘﻠﻴﺪﻱ‪.‬‬

‫ﻭﺍﳋﻄﻮﺭﺓ ﺍﳊﻘﻴﻘﻴﺔ ﺃﻥ ﺃﺗﺒﺎﻉ ﺇﻳﺮﺍﻥ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ‪ ،‬ﻳﺪﻳﻨﻮﻥ ﳍﺎ ﺑﺎﻟﻮﻻﺀ ﺍﻟﻜﺎﻣﻞ‪،‬‬

‫ﻭﻫﻲ ﺍﻷﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻟﻜﻞ ﺍﻟﺸﻴﻌﺔ ﰲ ﺑﻼﺩﻧﺎ‪.‬‬

‫ﻭﻣﺎ ﳚﻌﻞ ﲨﺎﻫﲑ ﺍﻷﻣﺔ ﰲ ﻏﻔﻠﺔ ﻋﻦ ﻫﺬﺍ ﺍﳋﻄﺮ ﻫﻮ ﺍﳉﻬﻞ ﺑﻌﻘﻴﺪﺓ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﺍﳉﻬﻞ‬
‫ﻛﺬﻟﻚ ﺑﺘﺎﺭﳜﻬﻢ‪ ،‬ﻭﺍﻟﺘﺸﺎﺑﻚ ﺑﲔ ﻣﺬﻫﺐ ﺍﻟﻘﻮﻡ ﻭﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﱵ ﲢﻜﻤﻬﻢ‪ ..‬ﺣﻴـﺚ ﻻ‬
‫ﺍﻧﻔﺼﺎﻝ ﺑﻴﻨﻬﻢ‪.‬‬

‫ﻭﻣﻦ ﺟﺎﻧﺐ ﺇﻳﺮﺍﻥ‪ ،‬ﻓﻠﻬﺎ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺒﺎﻟﻐﺔ ﻋﻠﻰ ﺍﻟﻠﻌﺐ ﺑﻌﻮﺍﻃﻒ ﺍﻷﻣﺔ‪ ،‬ﻭﺍﻟﺪﻏﺪﻏـﺔ‬
‫ﳌﻮﺍﻃﻦ ﺍﻷﱂ ﻋﻨﺪﻫﺎ‪ ..‬ﻣﻦ ﺧﻼﻝ ﺍﳋﻄﺎﺏ ﺍﻹﻋﻼﻣﻲ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﺗﺘﺒﻨﺎﻩ ﻋﱪ ﻗﻨﻮﺍ‪‬ـﺎ‬
‫ﺍﻹﻋﻼﻣﻴﺔ ﺍﳌﺘﻌﺪﺩﺓ‪ ..‬ﻭﻫﻲ ﺗﺘﺒﲎ ﺳﻴﺎﺳﺔ ﻫﺎﺩﺋﺔ ﰲ ﺍﻟﺴﲑ ﳓﻮ ﻫﺪﻓﻬﺎ‪.‬‬

‫ﺣﺰﺏ ﺍﷲ‪ ..‬ﻭﺇﻳﺮﺍﻥ‪:‬‬

‫ﳚﻤﻊ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ ﺃﻥ ﺣﺰﺏ ﺍﷲ ﻻ ﳝﻠﻚ ﺍﻟﺘﻔﺮﺩ ﺑﻘﺮﺍﺭ‪ ،‬ﺩﻭﻥ ﺍﻟﺮﺟﻮﻉ ﺇﱃ‬
‫ﺇﻳﺮﺍﻥ ﲝﻜﻢ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻋﻢ ﺍﳌﺎﺩﻱ‪ ،‬ﻟﺪﺭﺟﺔ ﺃﻥ ﺍﻟـﺒﻌﺾ ﻗـﺎﻝ ﺃﻥ ﺍﳊـﺮﺱ‬
‫ﺍﻟﺜﻮﺭﻱ ﺍﻹﻳﺮﺍﱐ ﻫﻮﺍﻟﺬﻱ ﻳﻘﻮﺩ ﻫﺬﻩ ﺍﳊﺮﺏ‪ ،‬ﻭﻣﺎ ﻳﺆﻛﺪ ﺩﻻﻟﺔ ﺫﻟـﻚ‪ ،‬ﻫﻮﺍﳊـﺪﻳﺚ‬
 ‫ﺍﻟﺴﻴﺎﺳﻲ ﺍﻟﺪﻭﱄ ﻣﻊ ﺇﻳﺮﺍﻥ ﻭﺳﻮﺭﻳﺎ ﻋﻠﻰ ﺃ‪‬ﻤﺎ ﺍﻟﻮﺟﻬﻪ ﺍﳊﻘﻴﻘﻴﺔ ﳍﺬﺍ ﺍﻟـﺬﺭﺍﻉ‬
‫ﺍﻟﻌﺴﻜﺮﻱ‪" ..‬ﺣﺰﺏ ﺍﷲ" !‬

‫ﻛﻤﺎ ﺃﺷﺎﺭ ﺑﻌﺪ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﲔ ﺇﱃ ﺃﻥ ﻋﻤﻠﻴﺔ ﺣﺰﺏ ﺍﷲ ﰲ ﻫﺬﺍ ﺍﻟﺘﻮﻗﻴﺖ ﺳـﻮﻑ‬

‫ﻳﻘﺎﺑﻠﻬﺎ ﺭﺩ ﻓﻌﻞ ﻋﻨﻴﻒ ﻭﺷﺮﺱ ﻣﻦ ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬

‫ﻓﻠﻤﺎﺫﺍ ﰎ ﺗﻨﻔﻴﺬ ﻋﻤﻠﻴﺔ "ﺍﻟﻮﻋﺪ ﺍﻟﺼﺎﺩﻕ" ؟! ﻭﻣﺎ ﻫﻲ ﻣﺼﻠﺤﺔ ﺇﻳﺮﺍﻥ ﰲ ﺫﻟﻚ ؟!!‬

‫ﻻ ﺳﻴﻤﺎ ﻭﺃﻥ ﻋﻤﻠﻴﺔ "ﺍﻟﻮﻋﺪ ﺍﻟﺼﺎﺩﻕ" ﻛﺎﻥ ﻫﺪﻓﻬﺎ ﻫﻮ ﲢﺮﻳﺮ ﺍﻷﺳـﺮﻯ‪ ،‬ﺍﻷﻣـﺮ‬
‫ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﻣﱪﺭ ﺳﺨﻴﻒ ﺃﻣﺎﻡ ﻣﻮﻗﻒ ﺣﺰﺏ ﺍﷲ ﻣﻦ ﺍﻷﺳﺮﻯ ﺍﻟﻠﺒﻨﺎﻧﲔ ﰲ ﺍﻟﺴـﺠﻮﻥ‬
‫ﺍﻟﺴﻮﺭﻳﺔ‪ ..‬ﻭﺃﻣﺎ ﺃﻱ ﺩﻋﻮﻯ ﲡﺎﻩ ﻗﻀﻴﺔ ﻓﻠﺴﻄﲔ ﻓﻬﻮ ﺃﻣﺮ ﻏﲑ ﻣﻘﺒﻮﻝ ﻋﻘﻠﹰﺎ‪ ،‬ﻭﺇﻻ ﻓﺄﻳﻦ‬
‫ﻫﻢ ﻣﻨﺬ ﺍﻻﻧﺴﺤﺎﺏ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻣﻦ ﺟﻨﻮﺏ ﻟﺒﻨﺎﻥ ﻋﺎﻡ ‪ 2000‬؟!‪.‬‬

‫ﻭﻋﻦ ﻣﺼﻠﺤﺔ ﺇﻳﺮﺍﻥ‪:‬‬

‫ﻛﺎﻥ ﻻﺑﺪ ﻟﻸﻃﻤﺎﻉ ﺍﻹﻳﺮﺍﻧﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺍﻟﺴﻼﺡ ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻭﺍﻟﺴﻴﻄﺮﺓ ﺍﻹﻗﻠﻴﻤﻴﺔ ﻣﻦ‬
‫ﻏﻄﺎ ٍﺀ ﻣﻘﺒﻮ ٍﻝ ﻟﺪﻯ ﺷﻌﻮﺏ ﺍﳌﻨﻄﻘﺔ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﻭﻻﺑﺪ ﻣﻦ ﺗﺴﺮﻳﻊ ﺧﻄﺎﻩ ﻭﲤﻜﻴﻨـﻪ ﻣـﻦ‬
‫ﺍﻟﻠﻌﺐ ﺑﻌﻮﺍﻃﻒ ﺍﳉﻤﺎﻫﲑ ﻭﺍﻟﺸﻌﻮﺏ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ..‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺃﻓﻀﻞ ﻣـﻦ‬
‫ﻗﻀﻴﺔ ﻓﻠﺴﻄﲔ ﻭﺍﻟﻠﻌﺐ ‪‬ﺎ ﻭﻋﻠﻴﻬﺎ ﻭﻓﻴﻬﺎ‪ ..‬ﻣﻦ ﻏﻄﺎ ٍﺀ ﺗﺘﻮﺍﺭﻯ ﲢﺘﻪ ﺍﻟﻨﻮﺍﻳـﺎ ﺍﳊﻘﻴﻘﻴـﺔ‬
‫ﻷﺻﺤﺎﺏ ﻫﺬﺍ ﺍﳌﺸﺮﻭﻉ ﺍﻟﺸﻌﻮﰊ ﺍﳋﻄﲑ‪ ..‬ﻭﱂ ﻳﺘﺄﺧ‪‬ﺮ ﻋ‪‬ﺘﺎﺓ ﻫﺬﺍ ﺍﳌﺸﺮﻭﻉ ﰲ ﻟﻌـﺐ‬
‫ﻟﻌﺒﺘﻬﻢ ﺑﻘﻀﻴﺔ ﺍﳌﺴﻠﻤﲔ ﺍﻷﻭﱃ‪ ،‬ﺍﻟﱵ ـ ﻟﻸﺳﻒ ـ ﺍﳔﺪﻉ ‪‬ﺎ ﺃﻭﻝ ﻣ‪‬ﻦ ﺍﳔﺪﻉ‪ ،‬ﺑﻌـﺾ‬
‫ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﱵ ﺍﳔﺮﻃﺖ ﻣﻦ ﺣﻴﺚ ﺗﺪﺭﻱ ﺃﻭ ﻻ ﺗﺪﺭﻱ ﰲ ﺗﻨﻔﻴـﺬ ﻫـﺬﺍ‬
‫ﺕ ﺯﺍﺋﻔ ٍﺔ ﱂ ﺗﻨﻄ ِﻞ ﺣـﱴ‬
‫ﺍﳌﺸﺮﻭﻉ ﺍﻟﺸﻴﻌﻲ ﺍﻟﺸﻌﻮﰊ ﺍﻻﺳﺘﻴﻄﺎﱐ ﺍﳋﻄﲑ‪ ،‬ﲢﺖ ﺷﻌﺎﺭﺍ ٍ‬
 ‫ﻋﻠﻰ ﻛﺜ ٍﲑ ﻣﻦ ﺑﺴﻄﺎﺀ ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳـﻼﻣﻲ‪ ..‬ﻓﺘﺤﻮ‪‬ﻟـﺖ ﺗﻠـﻚ‬
‫ﺍﳊﺮﻛﺎﺕ ﺇﱃ ﻭﺭﻗ ٍﺔ ﺑﻴﺪ ﺃﺻﺤﺎﺏ ﺍﳌﺸﺮﻭﻉ ﺍﻷﺻـﻠﻴﲔ‪ ،‬ﳛﺮ‪‬ﻛﻮ‪‬ـﺎ ﺣﻴﺜﻤـﺎ ﺃﺭﺍﺩﻭﺍ‪،‬‬
‫ﻭﻛﻴﻔﻤﺎ ﺷﺎﺅﻭﺍ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳛﺪ‪‬ﺩﻭﻧﻪ ﺣﺴﺒﻤﺎ ﺗﻘﺘﻀﻴﻪ ﻣﺼـﻠﺤﺔ ﻣﺸـﺮﻭﻋﻬﻢ‬
‫ﺍﳋﺒﻴﺚ‪!..‬‬

‫ﺇﺫﻥ‪ ،‬ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﻠﻌﺐ ﺑﻮﺭﻗﺔ ﺍﻟﻘﻀﻴﺔ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﺍﻷﻗـﺪﺱ ﻋﻨـﺪ‬
‫ﺍﻟﻌﺮﺏ ﻭﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ‪ ،‬ﻣ ‪‬ﺪ ﺍﻟﻴﺪ ﺍﻟﺒﻴﻀﺎﺀ ﺇﱃ ﺍﻟﻌﺪﻭ ﺍﻟﺼﻬﻴﻮﱐ‪.‬‬

‫ﻭﺟﺎﺀﺕ ﺍﳌﺼﺎﱀ ﺍﻹﻳﺮﺍﻧﻴﺔ ﻣﺘﻤﺜﻠﺔ ﰲ‪:‬‬

‫‪1‬ـ ﻭﺿﻊ ﻟﺒﻨﺎﻥ ﻭﺣﺰﺏ ﺍﷲ ﻛﻮﺭﻗﺔ ﺟﺪﻳﺪﺓ ﺃﻣﺎﻡ ﺍﻟﺘﻔﺎﻭﺽ ﺣـﻮﻝ ﺳـﻼﺣﻬﺎ‬
‫ﺍﻟﻨﻮﻭﻱ‪ ،‬ﻓﺈﻳﺮﺍﻥ ﲡﺪ ﻧﻔﺴﻬﺎ ﺃﻣﺎﻡ ﺍﺳﺘﺤﻘﺎﻕ ﺃﻭﺭﻭﰊ ﻭﺃﻣﺮﻳﻜﻲ ﻳﺪﻋﻮﻫﺎ ﻟﺘﻘﺪﱘ ﺭﺩ ﻋﻠﻰ‬
‫ﺍﳌﻘﺘﺮﺣﺎﺕ ﺍﻷﻭﺭﺑﻴﺔ ﺍﳌﺪﻋﻮﻣﺔ ﺃﻣﺮﻳﻜﺎ ﺑﺸﺄﻥ ﺳﻼﺣﻬﺎ ﺍﻟﻨﻮﻭﻱ ﺧﺼﻮﺻﹰﺎ ﺃﻥ ﺍﻟﻌﻤﻠﻴﺔ ﻣﻦ‬
‫ﺣﻴﺚ ﺍﻟﺘﻮﻗﻴﺖ ﺣﺪﺛﺖ ﻗﺒﻞ ﻳﻮﻡ ﻣﻦ ﲢﻮﻳﻞ ﻣﻠﻔﻬﺎ ﺍﻟﻨﻮﻭﻱ ﰲ ‪ 13‬ﻳﻮﻟﻴـﻮﺇﱃ ﳎﻠـﺲ‬
‫ﺍﻷﻣﻦ‪ ،‬ﻓﺄﺭﺍﺩﺕ ﺇﻳﺮﺍﻥ ﺑﻌﻤﻠﻴﺔ ﺣﺰﺏ ﺍﷲ ﺃﻥ ﺗﻮﺟﻪ ﺭﺳﺎﺋﻞ ﺇﱃ ﺃﻣﺮﻳﻜﺎ ﻭﻣﻦ ﻣﻌﻬﺎ ﺑـﺄﻥ‬
‫ﺇﻳﺮﺍﻥ ﱂ ﺗﻌﺪ ﻃﻌﺎﻣﺎ ﺷﻬﻴﺎ ﳝﻜﻦ ﻗﻀﻤﻪ ﺑﺴﻬﻮﻟﺔ ﻭﻟﺘﻜﻮﻥ ﻣﻌﻬﺎ ﻭﺭﻗﺔ ﺿـﻐﻂ ﻟﺘﻘـﺪﱘ‬
‫ﻣﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻨﺎﺯﻻﺕ ﰲ ﻣﻠﻔﻬﺎ ﺍﻟﻨﻮﻭﻱ‪..‬‬

‫ﻓﻠﺒﻨﺎﻥ ﺍﻵﻥ ﺳﺎﺣﺔ ﻣﻌﺮﻛﺔ ﻟﺼﺮﺍﻉ ﺃﻣﺮﻳﻜﻲ ـ ﺇﻳﺮﺍﱐ‪ ،‬ﻭﻟﻴﺴـﺖ ﺣـﺮﺏ ﻟﺒﻨـﺎﻥ‬
‫ﻭﺇﺳﺮﺍﺋﻴﻞ ﻛﻤﺎ ﻳﺮﺍﺩ ﺗﺴﻮﻳﻘﻬﺎ ﻣﻦ ﻗﺒﻞ ﺍﳊﺰﺏ ﻣﺆﺧﺮﹰﺍ ﰲ ﺧﻄﺎﺏ ﺃﻣﻴﻨﻪ ﺍﻟﻌﺎﻡ‪) .‬ﻣﻦ ﺃﻥ‬
‫ﺍﳊﺰﺏ ﺃﺻﺒﺢ ﺍﻟﻴﻮﻡ ﻳﻘﻮﺩ ﺧﻴﺎﺭ ﺍﻷﻣﺔ ﺍﳌﻘﺎﻭﻡ ﺿﺪ ﺍﻟﻌﺪﻭﺍﻟﺼﻬﻴﻮﱐ( !!‬
 ‫ﻭﻛﻤﺎ ﻳﻘﻮﻝ ﻭﻟﻴﺪ ﺟﻨﺒﻼﻁ‪» :‬ﺇﻳﺮﺍﻥ ﺗﻘﻮﻝ ﻷﻣﲑﻛﺎ )ﺗﺮﻳﺪﻭﻥ ﳏـﺎﺭﺑﱵ ﰲ‬
‫ﺍﳋﻠﻴﺞ ﻭﺗﺪﻣﲑ ﺑﺮﻧﺎﳎﻲ ﺍﻟﻨﻮﻭﻱ ﺳﻮﻑ ﻧﺼﻴﺒﻜﻢ ﰲ ﻋﻘﺮ ﺩﺍﺭﻛﻢ ﰲ ﺇﺳﺮﺍﺋﻴﻞ(‪ ..‬ﺳﺎﺣﺔ‬
‫ﺍﳌﻌﺮﻛﺔ "ﻟﺒﻨﺎﻥ"‪ .‬ﻭﺍﻋﺘﱪ ﺟﻨﺒﻼﻁ ﺃﻥ ﻣﺎ ﳛﺪﺙ ﻫﻮ»ﺍﳉﻮﺍﺏ ﺍﻟﻔﺎﺭﺳﻲ ﻋﻠﻰ ﻣﻮﺿـﻮﻉ‬
‫ﺍﻟﺘﺨﺼﻴﺐ«‪.‬‬

‫ﺑﻞ ﻭﻗﺪ ﻋﻘﺪ ﺍﺟﺘﻤﺎﻉ ﻃﺎﺭﺉ ﻟﻠﻤﺠﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻸﻣﻦ ﺍﻟﻘﻮﻣﻲ ﺍﻹﻳـﺮﺍﱐ ﲢـﺖ‬
‫ﺭﺋﺎﺳﺔ ﳏﻤﻮﺩ ﺃﲪﺪﻱ ﳒﺎﺩ ﻟﻠﻨﻈﺮ ﰲ ﺗﻄﻮﺭﺍﺕ ﻟﺒﻨﺎﻥ ﻭﺍﻟﻌﺪﻭﺍﻥ ﺍﻻﺳﺮﺍﺋﻴﻠﻲ ﺍﳌﺴﺘﻤﺮ ﺿﺪ‬
‫ﺣﺰﺏ ﺍﷲ ﻭﻟﺒﻨﺎﻥ‪.‬‬

‫‪2‬ـ ﺇﻋﺎﺩﺓ ﺍﳌﻨﻄﻘﺔ ﺑﺮﻣﺘﻬﺎ ﺇﱃ ﺃﺟﻮﺍﺀ ﺍﳊﺮﺏ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﻫﻮﺍﳍﺪﻑ ﺍﻟﺬﻫﱯ ﺍﻟﺬﻱ‬
‫ﻣﻦ ﺧﻼﻟﻪ ﺗﺴﺘﻄﻴﻊ ﺗﻨﻔﻴﺬ ﻛﺎﻣﻞ ﳐﻄﻄﻬﺎ ﺍﻹﻗﻠﻴﻤﻲ‪ ،‬ﻭﺍﳌﺘﻤﺜﻞ ﺑﻌﻨﺼـﺮﻳﻦ ﺃﺳﺎﺳـﻴﲔ‬
‫ﺍﻷﻭﻝ‪ ،‬ﺍﺳﺘﻜﻤﺎﻝ ﻋﻨﺎﺻﺮ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﺧﻼﻝ ﺗﻨﻔﻴﺬ ﺑﺮﻧـﺎﻣﺞ ﺍﻟـﺘﻄﻬﲑ‬
‫ﺍﻟﻄﺎﺋﻔﻲ ﺿﺪ ﺍﻟﻌﺮﺏ ﺍﻟﺴﻨﺔ ‪‬ﺪﻭﺀ‪ ،‬ﻭﺇﺷﻐﺎﻝ ﺩﻭﻝ ﺟﻮﺍﺭ ﺍﻟﻌﺮﺍﻕ ﺍﻟﻌﺮﺏ ﻋـﻦ ﻫـﺬﺍ‬
‫ﺍﳌﺨﻄﻂ ﺍﳋﻄﲑ ﺍﻟﺬﻱ ﻳﻨﻔﺬ ﺑﺮﻋﺎﻳﺔ ﺍﳌﺨﺎﺑﺮﺍﺕ ﺍﻹﻳﺮﺍﻧﻴﺔ ﺍﻟﻔﺎﻋﻠﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ﻭﻣﻦ ﺧﻼﻝ‬
‫ﺑﻌﺾ ﺍﻟﻔﺼﺎﺋﻞ ﻭﺍﻟﺘﻨﻈﻴﻤﺎﺕ ﻭﺍﳌﻠﻴﺸﻴﺎﺕ ﺍﻟﺸﻴﻌﻴﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﱐ ﻓﻬﻮﻟﻔﺖ‬
‫ﺍﻻﻧﺘﺒﺎﻩ ﻋﻦ ﺍﻟﱪﻧﺎﻣﺞ ﺍﻟﻨﻮﻭﻱ ﺍﻹﻳﺮﺍﱐ ﺍﻟﺬﻱ ﻳﻌﺪ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻭﺭﻗـﺔ ﺗﺮﻫﻴـﺐ‬
‫ﻭ‪‬ﺪﻳﺪ ﻟﺪﻭﻝ ﺍﳉﻮﺍﺭ ﺍﳋﻠﻴﺠﻴﺔ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﺍﻟﻌﻨﺼﺮﺍﻥ ﻣﻌﺎ ﺍﻟﻌﻨﺼـﺮ ﺍﻟﻌﺮﺍﻗـﻲ‬
‫ﺍﻟﺪﺍﺧﻠﻲ ﻭﺍﻟﻌﻨﺼﺮ ﺍﻟﻨﻮﻭﻱ ﻳﺸﻜﻼﻥ ﻗﻮﺓ ﻣﻀﺎﻓﺔ ﺟﺪﻳﺪﺓ ﻹﻳﺮﺍﻥ ﰲ ﻣﻨﻄﻘـﺔ ﺍﳋﻠـﻴﺞ‬
‫ﺍﻟﻌﺮﰊ ﻭﺩﻭﻟﻪ ﺍﳊﻠﻴﻔﺔ ﻟﻠﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﻭﺍﻟﻐﺮﺏ ﻭﺍﳌﺘﻨﺎﻗﻀﺔ ﻣﻊ ﻃﻬﺮﺍﻥ ﺣﻴﺎﻝ ﺍﻟﻜـﺜﲑ‬
‫ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ‪.‬‬
 ‫ﻛﻤﺎ ﺃﻥ ﻫﺬﺍ ﺍﳍﺠﻮﻡ ﳛﻘﻖ ﺃﻫﺪﺍﻓﺎ ﺃﺧﺮﻯ ﻣﻨﻬﺎ ‪:‬‬

‫‪3‬ـ ﲢﺴﲔ ﺻﻮﺭﺓ ﺍﻟﺸﻴﻌﺔ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﺑﻌﺪ ﺍﻣﺘﻨﺎﻉ ﺷﻴﻌﺔ ﺍﻟﻌﺮﺍﻕ ﻋﻦ ﻣﻘﺎﻭﻣﺔ‬
‫ﺍﻻﺣﺘﻼﻝ ﺍﻷﻣﺮﻳﻜﻲ ﻭﺍﳔﺮﺍﻃﻬﻢ ﰲ ﲪﻠﺔ ﺗﺼﻔﻴ‪‬ﺔ ﺍﳌﻘﺎﻭﻣـﺔ ﺍﻟﻌﺮﺍﻗﻴـﺔ ﺍﻻﺳـﻼﻣﻴﺔ‬
‫ﻭﳎﺎﺯﺭﻫﻢ ﺑﺴﻨﺔ ﺍﻟﻌﺮﺍﻕ ﻭﲣﺪﻳﺮ ﺍﻷﻣﺔ ﻻﺳﺘﻜﻤﺎﻝ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻟﻌﺮﺍﻕ ﻭﺗﺸﻴﻴﻌﻪ‪..‬‬

‫ﻭﳑﺎ ﻳﺸﲑ ﳍﺬﺍ ﺍﳍﺪﻑ ﲢﺬﻳﺮ ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﳊﺰﺏ ﺍﷲ ﻣﻦ ﳐﻄﻄـﺎﺕ ﺍﻟﻔﺘﻨـﺔ ﰲ‬
‫ﺍﻟﻌﺮﺍﻕ ﺿﻤﻦ ﺳﻴﺎﻕ ﻋﻤﻠﻴﺔ ﺍﻟﻮﻋﺪ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻭﻳﺆﻛﺪﻩ ﻋﺪﻡ ﺍﺳﺘﻐﻼﻝ ﺷـﻴﻌﺔ ﺍﻟﻌـﺮﺍﻕ‬
‫ﻻﻧﺸﻐﺎﻝ ﺍﻟﻌﺎﱂ ﺑﺄﺣﺪﺍﺙ ﻟﺒﻨﺎﻥ ﻟﺰﻳﺎﺩﺓ ﺍﳌﺬﺍﺑﺢ ﺑﻞ ﻳﻼﺣﻆ ﻣﻴﻠﻬﻢ ﻟﻠﺘﻬﺪﺋﺔ ﻭﻫﺬﺍ ﺷﻴﺨﻬﻢ‬
‫ﺍﻟﺴﻴﺴﺘﺎﱐ ﻳﻮﺟﻪ ﻧﺪﺍﺀﻩ ﺇﱃ ﳐﺘﻠﻒ ﺍﻟﻄﻮﺍﺋﻒ ﻭﺍﻟﻘﻮﻣﻴﺎﺕ ﺑﺘﺤﺮﱘ ﺩﻡ ﺍﻟﻌﺮﺍﻗﻲ ﺃﻳﹰﺎ ﻛﺎﻥ‪.‬‬

‫ﻭﺍﻵﻥ ﻧﺮﻯ ﰲ ﺍﻟﺸﺎﺭﻉ ﺍﻟﺴﲏ ﻋﻠﻰ ﺍﻣﺘﺪﺍﺩ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ..‬ﻣﻦ ﻳﻬﺘﻒ ﺑﺎﺳـﻢ‬
‫"ﺣﺴﻦ ﻧﺼﺮ ﺍﷲ" ﻭﺍﺳﻢ ﻗﺎﺩﺓ ﻭﺁﻳﺎﺕ ﺇﻳﺮﺍﻥ‪ .‬ﻭﻗﺪ ﺳـﺎﺭﻉ ﺑﻌـﺾ ﺍﳌﻮﺭﻳﺘـﺎﻧﻴﲔ ﺇﱃ‬
‫ﻣﻜﺎﺗﺐ ﺍﻟﺴﺠﻞ ﺍﳌﺪﱐ ﻟﺘﻐﻴﲑ ﺃﲰﺎﺀ ﺃﺑﻨﺎﺋﻬﻢ ﺇﱃ ﺣﺴﻦ ﻧﺼﺮ ﺍﷲ‪ ..‬ﻭﻫﺬﺍ ﻻ ﺷﻚ ﻳ‪‬ﻌـﺪ‬
‫ﺇﳒﺎ ‪‬ﺯﺍ ﻛﺒ ‪‬ﲑﺍ ﻭﻓﻖ ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﺸﻴﻌﻴﺔ ﺍﻹﻳﺮﺍﻧﻴﺔ !‬

‫ﻭﻟﻘﺪ ﺣﺎﻭﻝ ﺯﻋﻴﻢ ﺍﳊﺰﺏ ﺃﻥ ﻳﺪﻏﺪﻍ ﻣﺸﺎﻋﺮ ﺍﻟﻌﺎﳌﲔ ﺍﻟﻌـﺮﰊ ﻭﺍﻹﺳـﻼﻣﻲ ﰲ‬

‫ﺧﻄﺎﺑﻪ ﻋﻨﺪ ﻗﻮﻟﻪ "ﺇﻥ ﺍﳊﺰﺏ ﺍﻟﻴﻮﻡ ﻫﻮﺭﺃﺱ ﺣﺮﺑﺔ ﳌﺸﺮﻭﻉ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻷﻣﺔ‪ ,‬ﻭﻋﻠـﻰ‬
‫ﺍﻷﻣﺔ ﺃﻥ ﺗﺘﺤﻤﻞ ﻣﺴﺆﻟﻴﺘﻬﺎ ؟ ﻫﻨﺎ ﻧﻘﻮﻝ ﻧﻌﻢ ﺣﺰﺏ ﺍﷲ ﺭﺃﺱ ﺣﺮﺑﻪ ﳌﺸﺮﻭﻉ ﺷـﻴﻌﻲ‬
‫"ﺻﻔﻮﻱ" ﺇﻗﻠﻴﻤﻲ ﰲ ﺍﻷﻣﺔ ﻭﻟﻴﺲ ﻛﻤﺎ ﻭﺻﻔﺖ‪ .‬ﻭﻗﺪ ﺑﺪﺕ ﻣﻼﻣﺢ ﻣﺸـﺮﻭﻋﻬﻢ ﰲ‬
‫ﺍﻟﻌﺮﺍﻕ ﻭﺍﺿﺤﺔ ﻣﻦ ﻏﲑ ﻟﺒﺲ ﻭﻻ ﺗﺄﻭﻳﻞ‪.‬‬
 ‫‪4‬ـ ﻛﺴﺐ ﺍﳉﻤﺎﻫﲑ ﺍﻟﺴﻨﻴﺔ ﳌﻌﺮﻛﺔ ﺇﻳﺮﺍﻥ ﻭﺃﻣﺮﻳﻜﺎ ﻣﺴﺘﻘﺒﻼ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺣﺰﺏ ﺍﷲ ﻭﻋﻤﻠﻴﺎﺗﻪ ﺿﺪ ﺍﻟﻴﻬﻮﺩ‪.‬‬

‫‪5‬ـ ﲣﻔﻴﻒ ﺍﻟﻀﻐﻂ ﺍﻟﺪﻭﱄ ﻋﻠﻰ ﺣﻠﻔﺎﺋﻬﻢ ﻣﻦ ﻏـﻼﺓ ﺍﻟﺸـﻴﻌﺔ ﺍﻟﻨﺼـﲑﻳﲔ‬

‫)ﺍﻟﻌﻠﻮﻳﲔ( ﰲ ﺳﻮﺭﻳﺎ‪ ،‬ﲞﺼﻮﺹ ﺍﻏﺘﻴﺎﻝ ﺍﳊﺮﻳـﺮﻱ ﻭﺭ ‪‬ﺩﺍ ﻋﻠـﻰ ﲢﻠﻴـﻖ ﺍﻟﻄـﺎﺋﺮﺍﺕ‬
‫"ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ" ﻓﻮﻕ ﻗﺼﺮ ﺍﻟﺮﺋﻴﺲ ﺍﻟﺴﻮﺭﻱ‪.‬‬

‫)ﺍﳌﺮﺟﻌﻴﺎﺕ ﺍﻹﻳﺮﺍﻧﻴﺔ ﻭﻣﻦ ﺃﺟﻞ ﺣﺰﺏ ﺍﷲ ﺍﻋﺘﺮﻓﺖ ﺃﻥ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﻨﺼﲑﻳﺔ ﻫﻲ ﻣﻦ‬

‫ﻃﻮﺍﺋﻒ ﺍﻟﺸﻴﻌﺔ(‪.‬‬

‫ﺑﻞ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺳﻮﺭﻳﺎ ﰲ ﻭﻗﺖ ﻻﺣﻖ ﲝﺠﺔ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ﻣﻊ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻧﺸﺮ‬
‫ﺍﻟﺘﺸﻴﻊ ﺑﲔ ﺳﻨﺘﻬﺎ‪.‬‬

‫‪6‬ـ ﺇﺳﻜﺎﺕ ﺍﳌﻄﺎﻟﺐ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ ﺑﺸﺄﻥ ﻧﺰﻉ ﺳﻼﺡ ﺣـﺰﺏ‬
‫ﺍﷲ ﻭﺍﻟﺘﻘﻮﻱ ‪‬ﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺿﺪ ﲢﺎﻟﻒ ‪ 14‬ﻣﺎﺭﺱ ﺑﻘﻴﺎﺩﺓ ﺍﻟﺴﻨﺔ ﻭﺗﻠﻤﻴﻊ ﺍﳊﺰﺏ ﺑـﲔ‬
‫ﺍﻟﻠﺒﻨﺎﻧﻴﲔ ﻭﺇﻋﺎﺩﺓ ﺇﺣﻴﺎﺀ ﺷﻌﺒﻴﺘﻪ ﻣﻦ ﺧﻼﻝ ﺗﺒﻨﻴﻪ ﻗﻀﻴ‪‬ﺔ ﺍﻷﺳﺮﻯ ﺍﻟﻠﺒﻨﺎﻧﻴﲔ ﰲ ﺍﻟﺴـﺠﻮﻥ‬
‫ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ‪.‬‬

‫ﻓﻬﻲ ﺇ ﹰﺫﺍ ﺣﺮﺏ ﳏﺪﻭﺩﺓ ﻟﺘﺤﻘﻴﻖ ﺃﺭﺑﺎﺡ ﻣﻌﻴﻨﺔ‪ ,‬ﻓﺈﺫﺍ ﲢﻘﻘﺖ ﺗﻮﻗﻔﺖ ﺍﳊﺮﺏ !‬

‫ﻭﻣﻦ ﺃﻫﻢ ﻣﻈﺎﻫﺮ ﺍﳌﺸﺮﻭﻉ ﺍﻹﻳﺮﺍﱐ ﺍﻟﻔﺎﺭﺳﻲ‪:‬‬

‫‪ -1‬ﲪﻼﺕ ﺍﻟﺘﻄﻬﲑ ﺍﻟﻌﺮﻗﻲ ﻭﺍﳌﺬﻫﱯ ﺿﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﻌﺮﺏ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺍﻟﱵ‬

‫ﺍﺷﺘﺪ‪‬ﺕ ﰲ ﺍﻷﺷﻬﺮ ﺍﻷﺧﲑﺓ‪ ،‬ﻣﺘﺮﺍﻓﻘ ﹰﺔ ﻣﻊ ﲪﻼﺕ ﺍﻟﺘﻬﺠﲑ ﺍﻟﻮﺍﺳﻌﺔ ﳍﻢ ﻣـﻦ ﻣﻨـﺎﻃﻖ‬
 ‫ﺱ ﻃـﺎﺋﻔﻲ‪ ،‬ﻣـﻊ‬ ‫ﰊ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺇﻃﻼﻕ ﺍﻟﺪﻋﻮﺍﺕ ﻟﺘﻘﺴﻴﻢ ﺍﻟﻌﺮﺍﻕ ﻋﻠﻰ ﺃﺳﺎ ٍ‬
‫ﺟﻨﻮ ‪‬‬
‫ﺍﺳﺘﻤﺮﺍﺭ ﲢﺮﻳﺾ ﺍﶈﺘﻞ ﺍﻷﻣﲑﻛﻲ ﻋﻠﻰ ﺷﻦ ﲪﻼﺕ ﺍﻻﻋﺘﻘﺎﻝ ﻭﺍﻷﺳ‪‬ﺮ ﻭﺍﻟﻘﺘﻞ ﻭﺍﻟﺘﺪﻣﲑ‬
‫ﻭﺍﳌﺪﺍﳘﺎﺕ ﻭﺍﻟﺘﻨﻜﻴﻞ ﻭﺍﻟﺘﺼﻔﻴﺔ‪ ،‬ﺿﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﻌـﺮﺍﻗﻴﲔ‪ ،‬ﻭﺿـﺪ ﻣﺴـﺎﺟﺪﻫﻢ‬
‫ﻭﻣﺆﺳ‪‬ﺴﺎ‪‬ﻢ ﻭﺃﺣﺰﺍ‪‬ﻢ ﻭﺣﺮﻛﺎ‪‬ﻢ‪ !..‬ﻭﻛﻞ ﺍﻟﻌﺎﱂ ﻳﻌﺮﻑ ﺃ ﹼﻥ ﺇﻳﺮﺍﻥ ﻛﺎﻥ ﳍـﺎ ﺍﻟـﺪﻭﺭ‬
‫ﺍﻷﻋﻈﻢ ﰲ ﺍﻟﺘﻮﺍﻃﺆ ﻣﻊ ﺃﻣﲑﻛﺎ ﻻﺣﺘﻼﻝ ﺃﻓﻐﺎﻧﺴـﺘﺎﻥ‪ ..‬ﰒ ﺍﻟﻌـﺮﺍﻕ‪ ،‬ﻭﺍﳌﺴـﺆﻭﻟﻮﻥ‬
‫ﺍﻹﻳﺮﺍﻧﻴﻮﻥ ﺻﺮ‪‬ﺣﻮﺍ ﺑﺬﻟﻚ ﺑﻮﺿﻮﺡ‪ ،‬ﺑﻞ ﺍﻓﺘﺨﺮﻭﺍ ﺑﺬﻟﻚ‪) :‬ﺗﺼﺮﻳﺢ ﺇﻳﺮﺍﱐ ﺭﲰﻲ‪ :‬ﻟﻮﻻ‬
‫ﺇﻳﺮﺍﻥ ﳌﺎ ﺍﺣﺘﻠﺖ ﺃﻣﲑﻛﺎ ﺍﻟﻌﺮﺍﻕ‪ ..‬ﻭﻟﻮﻻ ﺇﻳﺮﺍﻥ ﳌﺎ ﺍﺣﺘﻠﺖ ﺃﻣﲑﻛﺎ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ(‪ ..‬ﻭﺫﻟﻚ‬
‫ﻹﺿﻌﺎﻑ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ‪ ،‬ﰒ ﺍﻻﻧﻘﻀﺎﺽ ﻋﻠﻴﻬﻢ ﲢﺖ ﻣﻈﻠﺔ ﺍﶈﺘﻞ ﺍﻷﻣﲑﻛﻲ‪!..‬‬

‫‪ -2‬ﺍﻟﺘﻐﻠﻐﻞ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﺼﻔﻮﻱ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺑﺘﻌﺎﻭﻥٍ ﻛﺎﻣـ ٍﻞ ﻣـﻊ ﺍﳌﺮﺟﻌﻴـﺎﺕ‬

‫ﺍﻟﺸﻴﻌﻴﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ‪ ،‬ﺧﺎﺻ ﹰﺔ ﺫﺍﺕ ﺍﻷﺻﻞ ﺍﻟﻔﺎﺭﺳﻲ ﻣﻨﻬﺎ‪ ..‬ﻭﺫﻟﻚ ﺍﺳﺘﺨﺒﺎﺭﺍﺗﻴ‪‬ﺎ ﻭﻋﺴﻜﺮﻳ‪‬ﺎ‬
‫ﻭﺍﻗﺘﺼﺎﺩﻳ‪‬ﺎ ﻭﺳﻴﺎﺳﻴ‪‬ﺎ ﻭﺩﻳﻨﻴ‪‬ﺎ‪ ،‬ﲟﺒﺎﺭﻛﺔ ﺃﻣﲑﻛﻴﺔ ﻭﺩﻋﻢ ﻋﺴﻜﺮﻱ ﻭﻟﻮﺟﺴﱵ ﻣﻬ ٍﻢ ﻣﻦ ِﻗﺒ‪‬ﻞ‬
‫ﺍﻟﻘﻮﺍﺕ ﺍﶈﺘﻠﺔ‪ ،‬ﺇﱃ ﺩﺭﺟ ٍﺔ ﺑﺪﺍ ﻣﻌﻬﺎ ﺍﻟﻌﺮﺍﻕ ﺧﺎﺿﻌﹰﺎ ﻻﺣﺘﻼﻝ ﻓﺎﺭﺳﻲ ﺻﻔﻮﻱ ﺑﺎﻟﺪﺑﺎﺑﺔ‬
‫ﺍﻷﻣﲑﻛﻴﺔ‪!..‬‬

‫‪ -3‬ﺍﻟﺘﻐﻠﻐﻞ ﺍﻟﺸﻴﻌﻲ ﺍﻟﻔﺎﺭﺳﻲ ﰲ ﺳﻮﺭﻳﺔ‪ ،‬ﻭﺍﺷﺘﺪﺍﺩ ﲪﻼﺕ ﺍﻟﺘﺸﻴﻴﻊ ﰲ ﺻﻔﻮﻑ‬

‫ﺍﻟﺸﻌﺐ ﺍﻟﺴﻮﺭﻱ ﺍﳌﺴﻠﻢ ﺍﻟﺴﲏ‪ ،‬ﻭﲡﻨﻴﺲ ﺍﻟﻔﺮﺱ ﻭﺍﻟﻌﺮﺍﻗﻴﲔ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﲟﻨﺤﻬﻢ ﺍﳉﻨﺴـﻴﺔ‬
‫ﺍﻟﺴﻮﺭﻳﺔ ﻣﻦ ِﻗﺒ‪‬ﻞ ﺍﻟﻨﻈﺎﻡ ﺍﻷﺳﺪﻱ ﺍﳊﺎﻛﻢ‪ ..‬ﻭﻗﺪ ﲡﺎﻭﺯﺕ ﺃﻋﺪﺍ ‪‬ﺩﻫ‪‬ﻢ ﺍﳌﻠﻴﻮ ﹶﻥ ﺣﱴ ﺍﻵﻥ‪،‬‬
‫ﻭﻳﻘﻴﻢ ﻣﻌﻈﻤﻬﻢ ﰲ ﻣﻨﻄﻘﺔ )ﺍﻟﺴﻴﺪﺓ ﺯﻳﻨﺐ( ﻭﻣﺎ ﺣﻮﳍﺎ ﰲ ﺩﻣﺸﻖ‪!..‬‬

‫‪ -4‬ﺑﺮﻭﺯ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﺰﻭﻳﺮ ﺍﻟﻔﺎﺿﺤﺔ‪ ،‬ﻟﻠﺘﺮﻛﻴﺒـﺔ ﺍﻟﺪﳝﻮﻏﺮﺍﻓﻴـﺔ ﻟﻠﺸـﻌﺐ‬

‫ﺍﻟﺴﻮﺭﻱ‪ ،‬ﻭﻟﻌﻞ ﺃﺷﺪﻫﺎ ﻭﺿﻮﺣﺎﹰ‪ ،‬ﺗﻠﻚ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻮﳘﻴﺔ ﺍﻟﱵ ﻧﺸـﺮ‪‬ﺎ ﺍﳌﺨـﺎﺑﺮﺍﺕ‬
 ‫ﺍﻟﻄﺎﺋﻔﻴﺔ ﺍﻟﺴﻮﺭﻳﺔ‪ ،‬ﻋﻦ ﺃ ﹼﻥ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺴﻮﺭﻱ ﻫﻮﳎﺘﻤﻊ ﺃﻗﻠﻴﺎﺕ‪ ،‬ﻭﺃ ﹼﻥ ﺃﻫﻞ ﺍﻟﺴـﻨﺔ‬
‫ﻻ ﺗﺘﺠﺎﻭﺯ ﻧﺴﺒﺘﻬﻢ ‪ %45‬ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﺸﻌﺐ ﺍﻟﺴﻮﺭﻱ‪ ،‬ﻭﺃ ﹼﻥ ﻫﺆﻻﺀ ﻣﻨﻘﺴﻤﻮﻥ ﻋﻠﻰ‬
‫ﺃﻧﻔﺴﻬﻢ!‪ ..‬ﰲ ﳏﺎﻭﻻﺕ ﻭﻗﺤﺔ ﻟﺘﺰﻭﻳﺮ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﳉﻐﺮﺍﻓﻴﺔ ﻭﺍﻟﺪﳝﻮﻏﺮﺍﻓﻴﺔ ﺍﻟﺴﻮﺭﻳﺔ‪ ،‬ﻣﻊ‬
‫ﺃ ﹼﻥ ﺍﻟﺸﻌﺐ ﺍﻟﺴﻮﺭﻱ ﻳﺘﻜﻮ‪‬ﻥ ﺑﻐﺎﻟﺒﻴﺘﻪ ﺍﻟﺴﺎﺣﻘﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﺬﻩ ﺇﺣﺪﻯ ﺍﳊﻘﺎﺋﻖ‬
‫ﺍﻟﺒﺪﻫﻴﺔ ﰲ ﺳﻮﺭﻳﺔ‪ ..‬ﻟﻜﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻘﺎﺋﻤﲔ ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﺍﳌﺸﺮﻭﻉ ﺍﻟﺼﻔﻮﻱ ﺍﻟﻔﺎﺭﺳـﻲ‪،‬‬
‫ﻳﻈﻨﻮﻥ ﺃﻥ ﺗﺰﻭﻳﺮﻫﻢ ﻟﻠﺘﺮﻛﻴﺒﺔ ﺍﻟﺪﳝﻮﻏﺮﺍﻓﻴﺔ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻋﻠﻰ ﺣﺴﺎﺏ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﺬﻳﻦ‬
‫ﻣﺎ ﻳﺰﺍﻟﻮﻥ ﻳﺸﻜﹼﻠﻮﻥ ﺍﻟﻐﺎﻟﺒﻴﺔ ﻫﻨﺎﻙ‪ ..‬ﻳﻈﻨﻮﻥ ﺃ‪‬ﻢ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻘﻴـﺎﻡ ﺑـﻨﻔﺲ ﺍﻟـﺪﻭﺭ‬
‫ﺍﻟﺘﺰﻭﻳﺮﻱ ﰲ ﺳﻮﺭﻳﺔ ﺃﻳﻀﹰﺎ‪ ..‬ﺷﺎﻫﺖ ﻭﺟﻮﻫﻬﻢ‪!..‬‬

‫‪ -5‬ﺍﻟﺘﻮﺍﻃﺆ ﺍﻟﻜﺎﻣﻞ ﻭﺍﻟﺘﺂﻣﺮ ﺍﳋﺎﻟﺺ ﻣﻊ ﺍﻟﻘﻮﺍﺕ ﺍﻷﻣﲑﻛﻴﺔ ﺍﶈﺘﻠﺔ‪ ،‬ﻭﻟﻌﻞ ﺃﺑﺮﺯ‬

‫ﺫﻟﻚ ﻣﺎ ﺃﺻﺪﺭﺗﻪ ﺍﳌﺮﺟﻌﻴﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ ﻣﻦ ﻓﺘﺎﻭﻱ‪ ،‬ﺗﺤ‪‬ـﺮ‪‬ﻡ ﻣﻘﺎﻭﻣـﺔ‬
‫ﺍﶈﺘﻞ‪ ،‬ﻭﺗ‪‬ﻄﻠﻖ ﺍﻷﺑﻮﺍﺏ ﻣ‪‬ﺸﺮﻋ ﹰﺔ ﻟﺬﺑﺢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﻭﺻﻔﻬﻢ ﺑﺎﻹﺭﻫـﺎﺑﻴﲔ‪،‬‬
‫ﻣﻦ ﺧﻼﻝ ﺃﺿﺨﻢ ﻣﺆﺍﻣﺮ ٍﺓ ﻟﺘﺰﻳﻴﻒ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﺗﺸﻮﻳﻪ ﺍﳌﺒﺎﺩﺉ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻮﻃﻨﻴﺔ‪ ،‬ﺍﻟﱵ‬
‫ﺗﺪﻋﻮﳌﻘﺎﻭﻣﺔ ﺍﶈﺘﻞ ﻭﺟﻬﺎﺩﻩ ﺣﱴ ﻳﺘﻢ ﺍﻟﺘﺤﺮﻳﺮ ﺍﻟﻜﺎﻣﻞ ﻟﻸﻭﻃﺎﻥ ﻭﺍﻹﻧﺴﺎﻥ‪ ..‬ﻭﻣﺎ ﻳﺰﺍﻝ‬
‫ﻫﺆﻻﺀ ﻳﻠﻌﺒﻮﻥ ﺃﺩﻭﺍﺭﻫﻢ ﺍﳋﺒﻴﺜﺔ ﺍﳌﺴﺘ ‪‬ﻤﺪ‪‬ﺓ ﻣﻦ ﺩﻭﺭ )ﺍﻟﻄﻮﺳﻲ ﻭﺍﺑﻦ ﺍﻟﻌﻠﻘﻤﻲ( ﻭﻏﲑﳘﺎ‪،‬‬
‫ﻣﻊ ﺟﻴﻮﺵ ﺍﳌﻐﻮﻝ ﻭﺍﻟﺘﺘﺎﺭ ﺿﺪ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﰲ ﺃﻭﺍﺧﺮ ﻋﻬﻮﺩ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ‪!..‬‬

‫‪ -6‬ﺍﺷﺘﺪﺍﺩ ﲪﻼﺕ ﺍﻻﻋﺘﻘﺎﻝ ﺍﻟﱵ ﻳﻨﻔﹼﺬﻫﺎ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻮﺭﻱ ﺍﻷﺳـﺪﻱ‪ ،‬ﺿـﺪ‬

‫ﻋﺮﺏ )ﺍﻷﺣﻮﺍﺯ( ﺍﻹﻳﺮﺍﻧﻴﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﳉﺄﻭﺍ ﺇﱃ ﺳﻮﺭﻳﺔ ﻣﻨﺬ ﻋﺸﺮﺍﺕ ﺍﻟﺴـﻨﲔ ﲢـﺖ‬
‫ﺷﻌﺎﺭﺍﺕ ﺍﻟﻘﻮﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﻳﺘﺪﺛﹼﺮ ‪‬ﺎ ﺣﻜﺎﻡ ﺳﻮﺭﻳﺔ‪ ،‬ﻭﺗﺴﻠﻴﻢ ﺑﻌﺾ ﺍﻟﺸﺨﺼـﻴﺎﺕ‬
 ‫ﺍﻟﻘﻴﺎﺩﻳﺔ ﺍﻷﺣﻮﺍﺯﻳﺔ ﺍﳌﻌﺎﺭِﺿﺔ ﺇﱃ ﳐﺎﺑﺮﺍﺕ ﺍﻟﻨﻈﺎﻡ ﺍﻹﻳﺮﺍﱐ )ﺧﻠﻴﻞ ﻋﺒﺪ ﺍﻟـﺮﲪﻦ‬
‫ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﻭﺳﻌﻴﺪ ﻋﻮﺩﺓ ﺍﻟﺴﺎﻛﻲ‪ ،‬ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻟﻘﻴﺎﺩﺍﺕ ﺍﻷﺣﻮﺍﺯﻳﺔ ﺍﻟﻌﺮﺑﻴﺔ(‪!..‬‬

‫ﺃﻣﺎ ﺍﻟﺴﺎﺣﺎﺕ ﺍﻟﱵ ﺍﺧﺘﺎﺭ‪‬ﺎ ﺇﻳﺮﺍﻥ ﻟﺘﺤﻘﻴﻖ ﺃﻫﺪﺍﻓﻬﻢ‪ ،‬ﻓﻬﻲ‪:‬‬

‫‪ -1‬ﰲ ﺍﻟﺴﺎﺣﺔ ﺍﻹﻳﺮﺍﻧﻴﺔ‪ :‬ﻋﻤﻠﻴﺎﺕ ﺗﻄﻬ ٍﲑ ﻭﺍﺳﻌ ٍﺔ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﰲ ﺇﻳـﺮﺍﻥ‪ ،‬ﻣـﻊ‬
‫ﻗﹶﻤﻌﻬﻢ ﻭﺍﻟﺘﻨﻜﻴﻞ ‪‬ﻢ‪ ،‬ﻭﺍﺳﺘﺒﺎﺣﺘﻬﻢ ﻣﻊ ﺃﻣﻮﺍﳍﻢ ﻭﺃﻋﺮﺍﺿﻬﻢ ﻭﻣﺴﺎﺟﺪﻫﻢ )ﻃﻬﺮﺍﻥ ﻛﻠﻬﺎ‬
‫ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺴﺠﺪ ﻷﻫﻞ ﺍﻟﺴﻨﺔ(‪!..‬‬

‫‪ -2‬ﰲ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻌﺮﺍﻗﻴﺔ‪ :‬ﺗﻜﺎﻣﻞ ﺑﺎﻷﺩﻭﺍﺭ ﻣﻊ ﺍﶈﺘﻞ ﺍﻷﻣﲑﻛﻲ‪ ،‬ﻭﺗﺪﻣﲑ ﺍﻟﻌـﺮﺍﻕ‬

‫ﻭﳏﺎﻭﻻﺕ ﲡﺰﺋﺘﻪ‪ ،‬ﻭﺗﺴﻠﻴﻂ ‪‬ﺳﻔﹶﻠﺔ ﺍﳌﻴﻠﻴﺸﻴﺎﺕ ﺍﻟﺸﻴﻌﻴﺔ ﻋﻠﻰ ﺃﻫـﻞ ﺍﻟﺴـﻨﺔ‪ ،‬ﻭﺍﻟﻘﻴـﺎﻡ‬
‫ﺑﺄﺿﺨﻢ ﻋﻤﻠﻴﺔ ﺗﻄﻬ ٍﲑ ﻭ‪‬ﺠ ٍﲑ ﺿﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻣﻊ ﺍﺗﺒﺎﻉ ﻋﻤﻠﻴـﺎﺕ ﺇﺑـﺎﺩ ٍﺓ ﻣﻨﻈﱠﻤـ ٍﺔ‬
‫ﺿﺪﻫﻢ‪ ،‬ﻭﺗﺰﻭﻳﺮ ﺍﻟﻨﺴﺐ ﺍﳌﺌﻮﻳﺔ ﻟﺴﻜﺎﻥ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺑﻨﺸﺮ ﺍﻷﻛﺎﺫﻳﺐ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺰﻳ‪‬ﻔﺔ‬
‫ﺍﻟﱵ ﺗﺰﻋﻢ ﺃﻥ ﺍﻟﺸﻴﻌﺔ ﻫﻢ ﺍﻷﻏﻠﺒﻴﺔ‪ ،‬ﻣﻊ ﺍﺟﺘﻴﺎﺡ ﻓﺎﺭﺳﻲ ﺷﻴﻌﻲ ﺍﺳﺘﻴﻄﺎﱐ ﻟﻠﻌﺮﺍﻕ ﻟﻘﻠﺐ‬
‫ﻧﺴﺒﺔ ﺍﻷﻏﻠﺒﻴﺔ ﺍﻟﺴﻨﻴﺔ )‪ (%52‬ﻟﺼﺎﱀ ﺍﻷﻗﻠﻴﺔ ﺍﻟﺸﻴﻌﻴﺔ!‪ ..‬ﻭﻻﺑﺪ ﺃﻥ ﻧـﺬﻛﺮ ﰲ ﻫـﺬﺍ‬
‫ﺍ‪‬ﺎﻝ‪ ،‬ﺷﺪﺓ ﺍﳊﻤﻼﺕ ﺍﻟﺸﻌﻮﺑﻴﺔ ﺍﳌﺴﻠﹼﺤﺔ ﺿﺪ ﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﲔ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﰲ‬
‫ﺽ ﻭﻣﺼـﺎﺩﺭﺓ ﺑﻴـﻮﺕ‬ ‫ﺐ ﻭﺍﻧﺘﻬﺎﻙ ﺃﻋـﺮﺍ ٍ‬‫ﺕ ﻭﻗﺘ ٍﻞ ﻭﺍﻋﺘﻘﺎ ٍﻝ ﻭ‪ٍ ‬‬
‫ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻣﻦ ﻣﺪﺍﳘﺎ ٍ‬
‫ﺍﻟﺴﻜﻦ‪ ..‬ﺇﱃ ﺩﺭﺟﺔ ﺃ ﹼﻥ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﲔ ﰲ ﺍﻟﻌﺮﺍﻕ ﺑﺎﺗﻮﺍ ﻳﻌﺎﻧﻮﻥ ﺃﻛﺜﺮ ﳑﺎ ﻳﻌﺎﻧﻴﻪ ﺇﺧﻮﺍ‪‬ﻢ‬
‫ﲢﺖ ﺳﻮﻁ ﺍﻻﺣﺘﻼﻝ ﺍﻟﺼﻬﻴﻮﱐ‪ ،‬ﻭﻳﺘﻤﻨ‪‬ﻮﻥ ﺃﻥ ﻳﻌﻮﺩﻭﺍ ﺇﱃ ﻓﻠﺴﻄﲔ ﺣﱴ ﲢﺖ ﻭﻃﺄﺓ‬
‫ﺍﻻﺣﺘﻼﻝ ﺍﻟﺼﻬﻴﻮﱐ‪!..‬‬

‫‪ -3‬ﰲ ﺍﻟﺴﺎﺣﺔ ﺍﻟﺴﻮﺭﻳﺔ‪ :‬ﻳﻘﻮﻡ ﺍﻟﻨﻈﺎﻡ ﺍﻷﺳﺪﻱ ﺍﳊﻠﻴﻒ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻲ ﻹﻳـﺮﺍﻥ‪،‬‬

‫ﲝﻤﻼﺕ ﺍﻋﺘﻘﺎﻝ ﻭﺗﺼﻔﻴﺔ ﻭﺍﺳﻌﺔ ﺍﻟﻨﻄﺎﻕ ﺿﺪ ﺍﻟﺸﻌﺐ ﺍﻟﺴﻮﺭﻱ‪ ،‬ﻭﳛﺎﺻﺮ ﺍﳌﺆﺳﺴﺎﺕ‬
 ‫ﺕ ﺷﻴﻌﻴ ٍﺔ ﻭﻟﻴﺪ ٍﺓ ﻣﺸﺒﻮﻫﺔ‪ ..‬ﻣﻊ‬‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﻊ ﺇﻓﺴﺎﺡ ﺍ‪‬ﺎﻝ ﳌﺆﺳ‪‬ﺴﺎ ٍ‬
‫ﺃ ﹼﻥ ﺍﻟﺸﻴﻌﺔ ﰲ ﺳﻮﺭﻳﺔ ﻻ ﻭﺟﻮﺩ ﳍﻢ‪ ..‬ﻛﻤﺎ ﻳﻘﻮﻡ ﺍﻟﻨﻈﺎﻡ ﺑﺘﻐﻄﻴﺔ ﺃﻋﻤﺎﻝ ﺍﻟﺘﺒﺸﲑ ﺍﻟﺸﻴﻌﻲ‬
‫ﰲ ﺻﻔﻮﻑ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺴﻮﺭﻳﲔ‪ ،‬ﻭﺑﺘﺠﻨﻴﺲ ﺍﻟﻮﺍﻓﺪﻳﻦ ﺍﻟﺸﻴﻌﺔ ﻣـﻦ ﺇﻳـﺮﺍﻥ ﻭﺍﻟﻌـﺮﺍﻕ‬
‫ﻭﺗﻮﻃﻴﻨﻬﻢ ﰲ ﺳﻮﺭﻳﺔ‪ ،‬ﻭﺍﻟﺘﻀﻴﻴﻖ ﻋﻠﻰ ﻋﺮﺏ )ﺍﻷﺣﻮﺍﺯ( ﺍﻟﻼﺟﺌﲔ ﺇﱃ ﺩﻣﺸﻖ‪ ..‬ﻛﻤـﺎ‬
‫ﻳﻘﻮﻡ ﺍﻟﻨﻈﺎﻡ ﲟ ‪‬ﺪ ﺍﻟﻴﺪ ﻟﻠﺼﻬﺎﻳﻨﺔ ﻭﺍﻷﻣﲑﻛﻴﲔ‪ ،‬ﻭﲝﻤﻼﺕ ﺍﻟﻘﻤﻊ ﻭﺍﻟﺒﻄﺶ ﲝـﻖ ﺃﺑﻨـﺎﺀ‬
‫ﺍﻟﺸﻌﺐ ﺍﻟﺴﻮﺭﻱ‪ ،‬ﻭﲜﻌﻞ ﺳﻮﺭﻳﺔ ﻗﺎﻋﺪ ﹰﺓ ﻟﻠﺘﺂﻣﺮ ﻋﻠﻰ ﻟﺒﻨـﺎﻥ ﻭﺍﻷﺭﺩﻥ‪ ،‬ﻭﺑﺎﺳـﺘﺨﺪﺍﻡ‬
‫ﰊ ﺍﻟﺸﺮ‪‬ﻳﺮ‪!..‬‬
‫ﺍﻟﻮﺭﻗﺔ ﺍﻟﻔﻠﺴﻄﻴﻨﻴﺔ ﻟﺼﺎﱀ ﺍﳊﻠﻒ ﺍﻟﺸﻌﻮ ‪‬‬

‫‪ -4‬ﰲ ﺍﻟﺴﺎﺣﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ‪ :‬ﹶﻟ ِﻌﺐ‪ ‬ﺣﺰﺏ ﺍﷲ ﻭﺣﺮﻛﺔ ﺃﻣﻞ ﺍﻟﺸﻴﻌﻴﺔ ﺑﻮﺭﻗﺔ ﺍﳌﻘﺎﻭﻣـﺔ‬
‫ﺍﳌﺰﻳ‪‬ﻔﺔ‪ ،‬ﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺴﻼﺡ ﰲ ﺃﻳﺪﻳﻬﻤﺎ‪ ،‬ﻭﳋﻠﻂ ﺍﻷﻭﺭﺍﻕ ﺍﻟﺴﻴﺎﺳـﻴﺔ ﰲ ﻟﺒﻨـﺎﻥ‬
‫ﻟﺼﺎﱀ ﺃﺭﻛﺎﻥ ﺍﳊﻠﻒ ﺍﻟﺼﻔﻮﻱ ﺍﻟﻔﺎﺭﺳﻲ‪ ..‬ﻭﻗﻴﺎﻣﻬﻤﺎ ﺑﺎﻟﺘﺒﺸﲑ ﺍﻟﺸـﻴﻌﻲ‪ ،‬ﻭﺍﺳـﺘﻔﺰﺍﺯ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻟﻀﺮﺏ ﻟﺒﻨﺎﻥ ﻛﻠﻤﺎ ﺩﻋﺖ ﺣﺎﺟﺔ ﺃﻃﺮﺍﻑ ﺍﳌﺸﺮﻭﻉ ﺍﻟﺼﻔﻮﻱ‪ ،‬ﻣﻊ ﳏﺎﻭﻻﺕٍ‬
‫ﻣﺴﺘﻤﺮ ٍﺓ ﻟﻀﺮﺏ ﻭﺣﺪﺓ ﻟﺒﻨﺎﻥ‪ ،‬ﻭﺗﺸﻜﻴﻞ ﺩﻭﻟﺔ ﺷﻴﻌﻴﺔ ﺩﺍﺧﻞ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ‪!..‬‬

‫ﺇ ﹼﻥ ﻫﺪﻑ ﺍﳌﺸﺮﻭﻉ ﺍﻹﻳﺮﺍﱐ ﺍﻟﺼﻔﻮﻱ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﺸﻌﻮﰊ‪ ،‬ﻫﻮﺍﻟﺴـﻴﻄﺮﺓ ﻋﻠـﻰ‬

‫ﺍﻟﻌﺎﹶﻟ ‪‬ﻤﻴ‪‬ﻦ ﺍﻟﻌﺮﰊ ﻭﺍﻹﺳﻼﻣﻲ ﺑ‪‬ﺪﺀًﺍ ﻣﻦ ﺇﺧﻀﺎﻉ ﻣﻨﻄﻘﺔ ﺍﳍﻼﻝ ﺍﳋﺼﻴﺐ )ﺑﻼﺩ ﺍﻟﺸـﺎﻡ‬
‫ﻭﺍﻟﻌﺮﺍﻕ(‪ ،‬ﻭﺫﻟﻚ ﺑﺎﺟﺘﻴﺎﺣﻬﺎ ﺩﳝﻮﻏﺮﺍﻓﻴ‪‬ﺎ ﻭﻣﺬﻫﺒﻴ‪‬ﺎ ﻭﺗﺒﺸﲑﻳ‪‬ﺎ ﺻﻔﻮﻳﹰﺎ ﻭﺳﻴﺎﺳﻴ‪‬ﺎ ﻭﺃﻣﻨﻴ‪‬ـﺎ‬
‫ﻭﺛﻘﺎﻓﻴ‪‬ﺎ ﻭﺍﺳﺘﻴﻄﺎﻧﻴ‪‬ﺎ‪.‬‬

‫ﻳﻌﺘﻘﺪ ﺣﺴﲔ ﺷﺮﻳﻌﺘﻤﺪﺍﺭﻱ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻛﺒﺎﺭ ﻣﺴﺎﻋﺪﻱ ﺧﺎﻣﻨﺌﻲ ـ ﺍﳌﺮﺷﺪ ﺍﻷﻋﻠـﻰ‬

‫ﺍﻹﻳﺮﺍﱐ ـ ﻭﻣﺪﻳﺮ ﺻﺤﻴﻔﺔ ﻛﻴﻬﺎﻥ‪ ،‬ﻭﻫﻲ ﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﻴﻮﻣﻴﺔ ﺍﻟﺮﺋﻴﺴﻴﺔ ﰲ ﺇﻳـﺮﺍﻥ‪ ،‬ﺃﻧـﻪ‬
‫ﺑﺴﻘﻮﻁ ﺍﻟﺸﻴﻮﻋﻴﺔ‪ ،‬ﻓﺈﻥ ﻣﻬﻤﺔ ﲢﺪﻱ ﺍﻟﻐﺮﺏ "ﺍﻟﻜﺎﻓﺮ" ﲢﺖ ﺯﻋﺎﻣﺔ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ‬
 ‫ﰲ ﲢﺪﻳﺪ ﺍﻷﺟﻨﺪﺓ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻗﺪ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺁﻳﺪﻳﻮﻟﻮﺟﻴﺘﻬﺎ‬
‫ﺍﳋﻤﻴﻨﻴﺔ‪.‬‬

‫ﻭﰲ ﺍﻓﺘﺘﺎﺣﻴﺔ ﲢﻤﻞ ﻋﻨﻮﺍﻥ ’’ﻫﺬﻩ ﺣﺮﺑﻨﺎ‘‘ ﺃﻭﺿﺢ ﺷﺮﻳﻌﺘﻤﺪﺍﺭﻱ ﺃﻥ ﺣـﺰﺏ ﺍﷲ‬
‫ﻳﻘﺎﺗﻞ ﻻ ﻣﻦ ﺃﺟﻞ ﺍﻟﺴﺠﻨﺎﺀ ﺃﻭ ﻣﺰﺍﺭﻉ ﺷﺒﻌﺎ ﺃﻭ ﺣﱴ "ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻌﺮﺑﻴﺔ"‪ ،‬ﺃﻳ‪‬ﺎ ﻛﺎﻧﺖ ﰲ‬
‫ﺃﻱ ﻭﻗﺖ‪ ،‬ﻭﺇﳕﺎ ﻣﻦ ﺃﺟﻞ ﺇﻳﺮﺍﻥ ﰲ ﺻﺮﺍﻋﻬﺎ ﺍﳊﺪﻭﺩﻱ ﳌﻨﻊ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﻣﻦ ﺇﻗﺎﻣﺔ‬
‫"ﺷﺮﻕ ﺃﻭﺳﻂ ﺃﻣﺮﻳﻜﻲ"‪..‬‬

‫ﻭﺍﻹﲨﺎﻉ ﰲ ﻃﻬﺮﺍﻥ ﺃﻥ ﺍﻟﻘﻮﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺗﺘﺮﺍﺟﻊ‪ ،‬ﻭﺃﻥ ﺍﻟﻐﺮﺏ ﻛﻜﻞ ﻳﺪﺧﻞ ﻓﺘﺮﺓ‬
‫ﻣﻦ ﺍﻻﳓﺪﺍﺭ ﺍﻟﺘﺎﺭﳜﻲ‪ .‬ﻭﺍﻟﺮﺋﻴﺲ ﳏﻤﻮﺩ ﺃﲪﺪ ﳒﺎﺩ ﻣﻘﺘﻨﻊ ﺑﺄﻥ ﺍﻟﻮﻗﺖ ﻗﺪ ﺣﺎﻥ ﻟﻨﻬﻮﺽ‬
‫ﻗﻮﻯ ﺟﺪﻳﺪﺓ‪ ،‬ﻣﻔﻌﻤﺔ ﺑﺎﳊﻴﻮﻳﺔ ﻭﺍﻟﻄﻤﻮﺡ‪ ،‬ﻭﻣﻌﺰﺯﺓ ﺑﺎﻟﱰﻋﺎﺕ ﺍﻟﺪﳝﻐﺮﺍﻓﻴـﺔ ﺍﻟﻘﻮﻳـﺔ‪،‬‬
‫ﻭﻣﺴﺘﻌﺪﺓ ﻟﻠﺘﻀﺤﻴﺔ ﻭﺍﳌﻌﺎﻧﺎﺓ ﺍﻟﻼ‪‬ﺎﺋﻴﺔ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺧﻠﻖ ﺯﻋﺎﻣﺔ ﻟﻠﺒﺸﺮﻳﺔ‪.‬‬

‫ﺍﻷﻃﻤﺎﻉ ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ..‬ﰲ ﺛﻮ‪‬ﺎ ﺍﳉﺪﻳﺪ !!‬

 ‫ﺃﻫﺪﺍﻑ ﺣﺰﺏ ﺍﷲ ﻣﻦ ﺣﺮﺏ ﻟﺒﻨﺎﻥ‬

‫ﻫﻞ ﳛﻤﻞ ﺣﺰﺏ ﺍﷲ ﺃﻫﺪﺍﻓﹰﺎ ﺧﺎﺻﺔ ﺑﻪ‪ ،‬ﺃﻡ ﺇﻧﻪ ـ ﻓﻘﻂ ـ ﻳﻨﻔﺬ ﺍﻟﺘﻌﻠﻴﻤﺎﺕ ﺍﻵﺗﻴﺔ ﺇﻟﻴﻪ‬
‫ﻣﻦ ﺃﻣﻪ ﺍﻟﺸﺮﻋﻴﺔ "ﺇﻳﺮﺍﻥ" ؟‬

‫ﻫﻞ ﺫﲝﺖ ﺍﻷﻡ ﻭﻟﺪﻫﺎ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺣﻴﺎﺓ ﺍﻵﺧﺮﻳﻦ ؟! ﻫﻞ ﻫﻮﻛﺒﺶ ﻓﺪﺍﺀ ﺃﻣﺎﻡ ﻫـﺬﺍ‬
‫ﺍﳌﺸﺮﻭﻉ ﺍﻻﺳﺘﻌﻤﺎﺭﻱ ﺍﻟﻔﺎﺭﺳﻲ ﻟﻌﺎﳌﻨﺎ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺮﰊ ؟!‬

‫ﻫﻞ ﻫﻨﺎﻙ ﻣﻦ ﻣﻜﺎﻓﺌﺔ ﺗﻨﺘﻈﺮ ﺣﺰﺏ ﺍﷲ‪ ،‬ﺗﻘﺪﻳﺮ‪‬ﺍ ﻋﻠﻰ ﻣﺎ ﺑﺬﻟﻪ ﻣﻦ ﺧﺪﻣﺎﺕ ﺟﻠﻴﻠﺔ ؟‬

‫ﻫﻞ ﻛﺎﻥ ﺍﳍﺪﻑ ﺍﻟﻮﺣﻴﺪ‪ ،‬ﻫﻮﺍﻟﺘﻠﻤﻴﻊ ﺍﻹﻋﻼﻣﻲ ﻟﺮﻏﻴﻢ ﺍﳊﺰﺏ‪ ،‬ﺣﱴ ﻭﺻﻞ ﺍﻷﻣـﺮ‬
‫ﺇﱃ ﺟﻌﻠﻪ ﺯﻋﻴﻢ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﳌﺪﺍﻓﻊ ﻋﻦ ﻗﻀﺎﻳﺎﻫﺎ ﺍﳌﺼﲑﻳﺔ ؟!!‬

‫ﻳﺼﻌﺐ ﻋﻠﻴﻨﺎ ﲢﺪﻳﺪ ﺃﻫﺪﺍﻑ ﺣﺰﺏ ﺍﷲ‪ ،‬ﻻﺳﻴﻤﺎ ﰲ ﻫﺬﺍ ﺍﻟﺘﺸـﺎﺑﻚ ﺍﳌﻌﻘـﺪ ﰲ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﳋﻔﻴﺔ ﺑﲔ ﺃﻃﺮﺍﻑ ﺍﻟﺼﺮﺍﻉ ﻛﺎﻓﺔ‪..‬‬

‫ﻓﻠﻬﺬﺍ‪ ،‬ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﻛﻞ ﺍﻻﺣﺘﻤﺎﻻﺕ ﻭﺍﺭﺩﺓ‪..‬‬

‫• ﺭﲟﺎ ﺟﻌﻠﺖ ﺇﻳﺮﺍﻥ ﻣﻦ ﺣﺰﺏ ﺍﷲ‪ ،‬ﻛﺒﺶ ﺍﻟﻔﺪﺍﺀ‪ ..‬ﻻ ﺳﻴﻤﺎ ﻭﻫـﻲ ﺗﻨﻈـﺮ ﺇﱃ‬
‫ﺍﻟﺸﻴﻌﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﻧﻈﺮﺓ ﺇﺳﺮﺍﺋﻴﻞ ﻟﻴﻬﻮﺩ ﺍﻟﺸﺮﻕ‪ ،‬ﻓﺈﻳﺮﺍﻥ ﻟﺪﻳﻬﺎ ﻧـﻮﺍﺯﻉ ﻗﻮﻣﻴـﺔ‬
‫ﻓﺎﺭﺳﻴﺔ‪.‬‬

‫• ﺭﲟﺎ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻜﺎﻓﺌﺔ ﻛﺒﲑﺓ ﺗﻨﺘﻈﺮ ﺣﺰﺏ ﺍﷲ‪ ،‬ﻭﻫﻲ‪ :‬ﺑﻌﺪ ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﻟﺪﻭﻟﻴﺔ‬
‫ﺣﻮﻝ ﺳﻼﺡ ﺣﺰﺏ ﺍﷲ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭﻩ ﻣﻨﻈﻤﺔ ﺇﺭﻫﺎﺑﻴﺔ‪ ..‬ﻭﺍﳋﻮﻑ ﻣﻦ ﺍﻧﺘﻬﺎﺀ ﻣﺼـﲑ‬
 ‫ﺣﺰﺏ ﺍﷲ ﺑﱰﻉ ﺳﻼﺣﻪ ﻭﻓﻖ ﻗﺮﺍﺭﺍﺕ ﺍﻟﻌﺼﺎﺑﺔ ﺍﻟﺪﻭﻟﻴﺔ ! ﻳﻜـﻮﻥ ـ ﻣـﻦ‬
‫ﺍﻷﻓﻀﻞ ﻟﻪـ ﲢﻮﻟﻪ ﺇﱃ ﺣﺰﺏ ﺳﻴﺎﺳﻲ ﺫﺍﺕ ﺍﻧﺘﺸﺎﺭ ﲨﺎﻫﲑﻱ ﻭﺍﺳـﻊ‪ ،‬ﻭﺛﻘﺎﻓـﺔ‬
‫ﺑﻄﻮﻟﻴﺔ‪ ..‬ﰒ ﻳﺘﻮﻏﻞ ﰲ ﺍﳉﻴﺶ ﻟﻴﺴﻴﻄﺮ ﻋﻠﻴﻪ‪ ،‬ﰒ ﻳﺼﻞ ـ ﻣﻦ ﺧـﻼﻝ ﺍﻧﺘﺨﺎﺑـﺎﺕ‬
‫ﺣﺮﺓ ﻧﺰﻳﻬﺔ ـ ﺇﱃ ﻫﺮﻡ ﺍﻟﺴﻠﻄﺔ ﰲ ﻟﺒﻨﺎﻥ‪.‬‬

‫• ﺭﲟﺎ ﻛﺎﻥ ﺍﳍﺪﻑ‪ ،‬ﻫﻮ ﳎﺮﺩ ﲢﺴﲔ ﺻﻮﺭﺓ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﺑﻌﺪ ﺍﳍﺠﻤﺎﺕ ﺍﻟﱪﺑﺮﻳﺔ ﻋﻠﻰ‬
‫ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺧﻠﻂ ﺃﻧﻔﺴﻬﻢ ﺑﺎﳌﻘﺎﻭﻣﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺍﳊﻘﻴﻘﻴـﺔ ﰲ ﺍﻟﻌـﺮﺍﻕ‬
‫ﻭﻓﻠﺴﻄﲔ‪ ..‬ﻭﺍﻟﱵ ﲡﺪ ﻗﺒﻮﻟﹰﺎ ﻭﺍﺳﻌ‪‬ﺎ ﰲ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻌﺮﰊ‪.‬‬

‫ﻛﻞ ﺍﻻﺣﺘﻤﺎﻻﺕ ﻭﺭﺍﺩﺓ‪ ،‬ﻭﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﺣﺬﺭﻫﻢ‪.‬‬

 ‫ﺍﻷﻫﺪﺍﻑ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻣﻦ ﺣﺮﺏ ﻟﺒﻨﺎﻥ‬

‫ﻃﺮﺣﺖ ﺃﻣﺮﻳﻜﺎ ﻣﺸﺮﻭﻉ "ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﺍﻟﻜﺒﲑ" ﺷﺮﻕ ﺃﻭﺳﻂ ﻟـﻴﺲ ﻓﻘـﻂ‬
‫ﺧﺎﺿﻊ ﳍﺎ ﻋﺴﻜﺮﻳ‪‬ﺎ ﻭﺍﻗﺘﺼﺎﺩﻳ‪‬ﺎ ﻭﺛﻘﺎﻓﻴ‪‬ﺎ‪ ..‬ﺇﳕﺎ ﻣ‪‬ﻨﺒﻄﺢ ﻋﻠﻰ ﻭﺟﻬﻪ !!‬

‫ﻭﳌﺎ ﺑﺪﺕ ﻣﻌﺎﱂ ﺍﻟﻔﺸﻞ ﺗﻈﻬﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺸﺮﻭﻉ‪ ..‬ﺣﺎﻭﻟﺖ ﺃﻣﺮﻳﻜﺎ ﺇﻋﺎﺩﺓ ﺇﻧﺘـﺎﺝ‬
‫ﺍﳌﺸﺮﻭﻉ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻓﻖ ﺍﳌﺴﺘﺠﺪﺍﺕ ﺍﻹﻗﻠﻴﻤﻴﺔ ﺍﳉﺪﻳﺪﺓ‪ ..‬ﻭﻟﻜﻦ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﺑﺖ ﰲ‬
‫ﻫﺬﺍ ﺍﳌﺸﺮﻭﻉ‪ ..‬ﻫﻮ ﺯﻋﺎﻣﺔ ﺇﺳﺮﺍﺋﻴﻞ ﳍﺬﺍ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﺍﳉﺪﻳﺪ‪!!..‬‬

‫ﻓﻜﻞ ﺍﳌﺆﺷﺮﺍﺕ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺪﻭﺍﻥ ﻫﻮ »ﻋﻤﻞ ﺑﺎﻟﻮﻛﺎﻟﺔ« ﺗﻜـﻮﻥ ﻓﻴـﻪ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﺍﳌﻨﻔﺬ ﻭﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﳌﺨﻄﻂ ﺍﻟﺮﺋﻴﺴﻲ‪.‬‬

‫ﻭﺍﳌﺘﺘﺒﻊ ﳊﻴﺜﻴﺎﺕ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﳚﺪ ﺗﻜﻔﻼ ﺃﻣﺮﻳﻜﻴﺎ ﺑﻜﻞ ﺍﳌﺮﺍﺣﻞ‪ :‬ﻓﺎﻟﺘﻤﻮﻳـﻞ‬

‫ﺃﻣﺮﻳﻜﻲ‪ ،‬ﻭﺍﻟﺘﻤﻮﻳﻦ ﻭﺍﻟﺘﺴﻠﻴﺢ ﻛﺬﻟﻚ‪ ،‬ﻭﺗﻮﻓﲑ ﺍﻟﻐﻄﺎﺀ ﺍﻟﺪﻭﱄ‪ ،‬ﻭﺗﺄﻣﲔ ﺍﻟﻐﻄﺎﺀ ﺍﻟﻌﺮﰊ‪،‬‬
‫ﻭﺇﻋﻄﺎﺀ ﺍﻟﻀﻮﺀ ﺍﻷﺧﻀﺮ ﻟﻠﺒﺪﺀ ﻭﺭﻓﺾ ﻭﻗﻒ ﺇﻃﻼﻕ ﺍﻟﻨﺎﺭ ﺇﱃ ﺣﲔ ﺍﻟﻘﺮﺍﺭ ﺍﻷﻣﺮﻳﻜـﻲ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻛﻠﻬﺎ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻤﻞ ﺃﻣﺮﻳﻜﻲ ﺧﺎﻟﺺ ﺍﳍﺪﻑ ﻣﻨﻪ ﻣﻌﻠﻦ‪ :‬ﺭﺳﻢ ﺧﺮﻳﻄـﺔ‬
‫ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﺍﳉﺪﻳﺪ ﺑﺎﻟﻨﺎﺭ ﺑﻌﺪ ﺃﻥ ﻓﺸﻞ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﺍﻟﻜـﺒﲑ ﺍﻟـﺬﻱ ﺃﺭﺍﺩﺕ‬
‫ﺃﻣﺮﻳﻜﺎ ﺗﻄﺒﻴﻘﻪ ﲝﺼﺎﻥ ﻃﺮﻭﺍﺩﺓ ﺍﳋﺎﺹ ‪‬ﺎ‪ :‬ﺍﻟﺪﳝﻘﺮﺍﻃﻴﺔ ‪.‬‬

‫ﻗﺪ ﻳﻜﻮﻥ ﺍﳌﻘﺘﺮﺡ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﺇﺳﺮﺍﺋﻴﻠﻴﺎ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﻳﻬﻤﻨﺎ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻫﻮ ﺃﻥ ﺍﻟﻮﻻﻳﺎﺕ‬

‫ﺍﳌﺘﺤﺪﺓ ﺗﺒﻨﺖ ﺍﳌﻘﺘﺮﺡ ﻭﺟﻌﻠﺖ ﻣﻨﻪ ﺍﺑﻨﻬﺎ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭ ﻭﻇﻔﺘﻪ ﳌﺼﺎﳊﻬﺎ ﺍﻷﻛﱪ ﺑﻜـﺜﲑ‬
‫ﻣﻦ ﻣﺼﺎﱀ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻷﻧﻨﺎ ﻫﻨﺎ ﻧﺘﺤﺪﺙ ﻋﻦ ﺇﻣﱪﺍﻃﻮﺭﻳﺔ ﻛﻮﻧﻴـﺔ ﺃﻣﺮﻳﻜﻴـﺔ ﻻ ﻋـﻦ‬
‫»ﺩﻭﻟﺔ« ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬
 ‫ﻭﻫﻨﺎ ﻳﺼﲑ ﻣﻔﻬﻮﻣﺎ ـ ﻭﻻ ﻧﻘﻮﻝ ﻣﱪﺭﺍ ـ ﺍﻟﺼﻤﺖ ﺍﻟﻌﺮﰊ ﲡﺎﻩ ﻫﺬﺍ ﺍﻟﻌﺪﻭﺍﻥ‪،‬‬
‫ﻷﻥ ﻛﻮﺍﻟﻴﺲ ﺍﻟﺴﻴﺎﺳﺔ ﻏﲑ ﻣﺎ ﻳﻈﻬﺮ ﻟﻠﻌﻴﺎﻥ‪ ،‬ﻭﺍﳊﻜﻮﻣﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻫﺎﻫﻨﺎ ﺗﻌـﺮﻑ ﺃﻥ‬
‫ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﳊﺮﺏ ﺇﳕﺎ ﻫﻲ ﺃﻣﺮﻳﻜﺎ‪ ،‬ﻭﺇﺳﺮﺍﺋﻴﻞ ﻫﻨﺎ ﺗﻠﻌﺐ ﺩﻭﺭ ﺍﻟﻌﺴﻜﺮﻱ‪.‬‬

‫ﻭﻻ ﻧﺴﺘﺒﻌﺪ ﻛﺬﻟﻚ‪ ،‬ﺃﻥ ﺗﻜﻮﻥ ﺃﻣﺮﻳﻜﺎ ﺃﺩﺭﻛﺖ ﻟﻌﺒﺔ ﺇﻳﺮﺍﻥ ﻣﻦ ﺧﻼﻝ ﺣﺰﺏ ﺍﷲ‪،‬‬
‫ﻓﺄﺭﺩﺍﺕ ﺗﻜﺴﲑ ﻋﻈﺎﻡ ﺣﺰﺏ ﺍﷲ‪ ،‬ﻭﻛﻞ ﻟﺒﻨﺎﻥ‪ ..‬ﻭﺗ‪‬ﻀﻴﻊ ﺍﻟﻔﺮﺻـﺔ ﻋﻠـﻰ ﺇﻳـﺮﺍﻥ ﰲ‬
‫ﺍﻟﺘﻔﺎﻭﺽ ﻭﺍﻟﻠﻌﺐ‪.‬‬

‫ﻭﺟﺎﺀ ﺍﻟﱪﻭﺯ ﻟﻸﺟﻨﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻋﻠﻰ ﺍﻷﺟﻨﺪﺓ ﺍﻹﺳـﺮﺍﺋﻴﻠﻴﺔ ﻭﺍﺿـﺤ‪‬ﺎ ﰲ ﻋـﺪﺓ‬

‫ﻣﻈﺎﻫﺮ‪:‬‬

‫‪ -‬ﻓﻬﻨﺎﻙ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺇﻃﺎﻟﺔ ﺃﻣﺪ ﺍﳊﺮﺏ ﻋﻠﻰ ﻋﻜﺲ ﺍﻷﻓﻀـﻠﻴﺔ "ﺍﻹﺳـﺮﺍﺋﻴﻠﻴﺔ"‬
‫ﺍﳌﻌﺮﻭﻓﺔ ﻟﺘﻘﻠﻴﻞ ﺃﻣﺪ ﺣﺮﻭ‪‬ﺎ ﻭﻣﻌﺎﺭﻛﻬﺎ ﻭﺍﻋﺘﻤﺎﺩﻫﺎ ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﺍﳊﺮﺏ ﺍﳋﺎﻃﻔﺔ‪.‬‬

‫‪ -‬ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻛﺎﻧﺖ ﻋﻤﻠﻴﺔ ﺗﺪﻣﲑ ﺟﻨﻮﺏ ـ ﺑﻞ ﻭﻛﻞ ﻟﺒﻨـﺎﻥ ـ ﻋﻠـﻰ ﻫـﺬﺍ‬
‫ﺍﻟﻨﺤﻮﺍﻟﺬﻱ ﱂ ﺗﻘﻢ ﺑﻪ "ﺇﺳﺮﺍﺋﻴﻞ" ﻛﺜﲑ‪‬ﺍ ﰲ ﺣﺮﻭ‪‬ﺎ ﺍﻟﺴﺎﺑﻘﺔ ﺑﺎﺳﺘﺜﻨﺎﺀ ﻣﺎ ﳛﺪﺙ ﺍﻵﻥ ﰲ‬
‫ﻏﺰﺓ‪ ,‬ﻭﻫﻮﻛﺬﻟﻚ ﻳﻔﺴﺮ ﺑﺎﻷﺟﻨﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ .‬ﺇﻥ ﻣﺎ ﳛﺪﺙ ﰲ ﻟﺒﻨﺎﻥ ﻳﺸﺒﻪ ﻛﺜﲑ‪‬ﺍ ﻣـﺎ‬
‫ﻓﻌﻠﺘﻪ ﺃﻣﺮﻳﻜﺎ ﺑﺎﻟﻌﺮﺍﻕ ﰲ ﺍﳊﺮﺏ ﻣﻌﻬﺎ ﻋﺎﻡ ‪ 1991‬ﻭ‪ 2003‬ﻣﻦ ﺗﺪﻣﲑ ﻣﺘﻌﻤﺪ ﻭﺍﺳـﻊ‬
‫ﺍﻟﻨﻄﺎﻕ ﻟﻠﺒﻨﻴﺔ ﺍﻟﺘﺤﺘﻴﺔ ﺑﺎﻟﺬﺍﺕ‪ ,‬ﻣﻊ ﺍﺳﺘﺨﺪﺍﻡ ﺃﺳﻠﺤﺔ ﳏﺮﻣﺔ ﺩﻭﻟﻴﺎ ﻭﻗﻨﺎﺑـﻞ ﻭﺫﺧـﺎﺋﺮ‬
‫ﻣﺪﻣﺮﺓ ﻭﺫﻛﻴﺔ‪ .‬ﻭﻛﺎﻥ ﺍﺳﺘﻬﺪﺍﻓﻬﺎ ﻟﻠﺠﻴﺶ ﺍﻟﻌﺮﺍﻗﻲ ﻧﻔﺴﻪ ﻭﻫﻮ ﺍﻟﻌﺪﻭ ﺍﳌﻌﻠﻦ‪ ,‬ﻭﻫﺬﺍ ﻫﻮ‬
‫ﺑﺎﻟﻀﺒﻂ ﻣﺎ ﻓﻌﻠﺘﻪ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﻟﺒﻨﺎﻥ‪ .‬ﻭﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻓﺈﻥ ﺗﺮﺩﺩ ﺍﳉﻴﺶ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻌﻤﻠﻴﺔ ﺍﻟﱪﻳﺔ ﻛﺎﻥ ﺃﻭﺿﺢ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻷﺟﻨﺪﺓ ﺍﻟﱵ ﲢﻜﻢ ﺍﳊـﺮﺏ ﻫـﻲ‬
‫ﺃﻣﺮﻳﻜﻴﺔ ﻭﻟﻴﺴﺖ "ﺇﺳﺮﺍﺋﻴﻠﻴﺔ"‪.‬‬
 ‫ﻭﻋﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﺗﻘﻒ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﻌﺪﻭﺍﻥ »ﺍﻟﺜﻨﺎﺋﻲ« ] ﺍﻷﻣﺮﻳﻜﻲ ـ‬
‫ﺍﻹﺳﺮﺍﺋﻴﻠﻲ [‪ ،‬ﻭﻫﻲ ﻟﻸﺳﻒ ﺗﺘﻀﺢ ﻋﻠﻰ ﺍﻷﺭﺽ ﺷﻴﹰﺌﺎ ﻓﺸﻴﺊ‪:‬‬

‫ـ ﺿﺮﺏ ﻭﺍﺿﺢ ﻟﻠﺒﻨﻴﺔ ﺍﻟﺘﺤﺘﻴﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ ﻣﻦ ﺃﺟﻞ ﺗﺄﻟﻴﺐ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻷﺧﺮﻯ ﻋﻠـﻰ‬
‫ﺣﺰﺏ ﺍﷲ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻫﻢ ﻫﻮ ﺇﳍﺎﺀ ﻟﺒﻨﺎﻥ ﺑﺈﻋﺎﺩﺓ ﺍﻟﺘﻌﻤﲑ ﻟﻔﺘﺮﺓ ﻗـﺪ ﺗـﺪﻭﻡ‬
‫ﻃﻮﻳﻼ‪.‬‬

‫ـ ﺇﺧﻼﺀ ﻟﺸﺮﻳﻂ ﺟﻨﻮﰊ ﻭﺍﺳﻊ ﻣﻮﺍﺯ ﻟﻠﺤﺪﻭﺩ ﺍﻟﺸﻤﺎﻟﻴﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺑﺬﺍﺕ ﺍﻟﻄﺮﻳﻘﺔ‬
‫ﺍﻟﱵ ﻳﻌ ‪‬ﺪ ‪‬ﺎ ﺍﻟﺸﺮﻳﻂ ﺍﻷﻣﲏ ﰲ ﻗﻄﺎﻉ ﻏﺰﺓ‪ ،‬ﺃﻱ ﺑﺪ ‪‬ﻙ ﺍﳌﻨﻄﻘﺔ ﺑﺎﳌﺪﻓﻌﻴﺔ ﻭﺍﻟﻘﻨﺎﺑﻞ ﻣـﻦ‬
‫ﺃﺟﻞ ﺇﺧﻼﺋﻬﺎ ﻗﺴﺮﺍ‪.‬‬

‫ـ ﺍﺟﺘﻴﺎﺡ ﺑﺮﻱ ﺍﳍﺪﻑ ﻣﻨﻪ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻂ ﺍﳌﺨﻠﻰ ﺍﻟﺬﻱ ﺳـﻴﺘﺤﻮﻝ ﺇﱃ‬
‫ﺷﺮﻳﻂ ﺃﻣﲏ ﳛﻤﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺍﻟﺸﻤﺎﻝ ﻭﻟﻮﻣﺆﻗﺘﺎ‪ ،‬ﺇﺫﻥ ﻓﺎﺟﺘﻴﺎﺡ ﺍﻟﻌﻤﻖ ﺍﻟﻠﺒﻨﺎﱐ ﻳﺒﻘـﻰ‬
‫ﻏﲑ ﻣﺮﺟﺢ ﻭﺩﻭﳕﺎ ﻓﺎﺋﺪﺓ‪.‬‬

‫ـ ﺗﻜﺮﺍﺭ ﲡﺮﺑﺔ ‪ 1956‬ﻣﻊ ﻣﺼﺮ ﺑﺘﺴﻠﻴﻢ ﺍﻟﺸﺮﻳﻂ ﺍﻷﻣﲏ »ﺍﻟﺬﻱ ﺃﻋﺪ‪‬ﺗﻪ ﺇﺳﺮﺍﺋﻴﻞ«‬
‫ﻟﻘﻮﺍﺕ ﺃﳑﻴﺔ ﻫﺪﻓﻬﺎ ﻣﻨﻊ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﻠﺒﻨﺎﻧﻴﺔ ﻣﻦ ﺗﻨﻔﻴﺬ ﻋﻤﻠﻴﺎﺕ ﺿﺪ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻫﻨﺎ ﺇﻣـﺎ‬
‫ﺃﻥ ﻳﻮﺍﺟﻪ ﺣﺰﺏ ﺍﷲ ﻗﻮﺍﺕ ﺃﳑﻴﺔ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﻳﺘﺤﻮﻝ ﺇﱃ ﺣﺰﺏ ﺳﻴﺎﺳﻲ ﳛﺘﻮﻯ ﻓﻴﻤﺎ ﺑﻌﺪ‬
‫ﺃﻭﻳﻔﺮﻍ ﻣﻦ ﺭﻭﺣﻪ ﺍﻟﺮﺋﻴﺲ ﻭﻫﻲ ﺍﳌﻘﺎﻭﻣﺔ‪ ..‬ﻭﻣﻦ ﺍﳌﻔﺎﺭﻗﺎﺕ ﺃﻥ ﺩﻭﺭ ﻓﺮﻧﺴﺎ ﻭﺑﺮﻳﻄﺎﻧﻴﺎ‬
‫ﺣﺎﺿﺮ ﻫﺬﻩ ﺍﳌﺮﺓ ﻛﻤﺎ ﻛﺎﻥ ﺳﻨﺔ ‪ ،1956‬ﻓﺎﻷﻭﱃ ﻫﻲ ﺍﻟﺴﺒﺐ ﻭﺭﺍﺀ ﺍﻟﻘـﺮﺍﺭ ‪،1559‬‬
‫ﺑﻴﻨﻤﺎ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﺍﳊﻠﻴﻒ ﺍﻟﻄﺒﻴﻌﻲ"ﺍﻟﺘﺎﺑﻊ" ﻟﻠﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ‪.‬‬
 ‫ـ ﺃﻣﺎ ﺍﻟﻜﺎﺭﺛﺔ ﺍﻟﻜﱪﻯ ﻓﻬﻲ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﲢﻴﻴﺪ ﻟﺒﻨﺎﻥ ﻓﻴﻤﺎ ﺑﻌﺪ ﻣﻦ ﺧـﻼﻝ‬
‫ﺗﺮﺳﻴﻢ ﺍﳊﺪﻭﺩ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻮﻗﻴﻊ ﻋﻠﻰ ﻣﻌﺎﻫﺪﺓ ﺳﻼﻡ ﻓﺴﻮﻑ ﻳﻜﻮﻥ ﻛﺎﺭﺛﻴﺎ ﻻ ﻋﻠﻰ ﻟﺒﻨـﺎﻥ‬
‫ﻓﻘﻂ ﻭﺇﳕﺎ ﻋﻠﻰ ﻓﻠﺴﻄﲔ ﺑﺸﻜﻞ ﺃﻛﱪ‪ ،‬ﻭﻗﺪ ﻋﻮ‪‬ﺩﺗﻨﺎ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻠﻰ ﲢﻮﻳـﻞ ﺍﳋﻄـﻮﻁ‬
‫ﺍﻷﳑﻴﺔ ﺇﱃ ﺣﺪﻭﺩ ﻟﺪﻭﻟﺘﻬﺎ‪.‬‬

‫ـ ﺇﺧﻀﺎﻉ ﺍﳌﻨﻄﻘﺔ ﺑﺄﻛﻤﻠﻬﺎ ـ ﻭﺑﻘﻮﺓ ﺍﻟﺴﻼﺡ ـ ﺇﱃ ﺍﳌﻄﺎﻟﺐ ﺍﻷﻣﺮﻳﻜﻴﺔ‪ ،‬ﻭﺇﲣـﺎﺫ‬

‫ﻣﻌﺎﱂ ﺟﺪﻳﺪﺓ ﻹﻧﺰﺍﻝ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺼﺎﺭﻣﺔ ﻣﻦ ﺧﻼﻝ ﺍﳊﺮﺏ ﺑﺎﻟﻮﻛﺎﻟـﺔ‪ ..‬ﻭﺇﺷـﻐﺎﻝ‬
‫ﺍﳌﻨﻄﻘﺔ ﲟﺸﻜﻼﺕ ﲡﻌﻠﻬﺎ ﺩﺍﺋﻤ‪‬ﺎ ﰲ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺋﻢ ﺇﱃ ﺃﻣﺮﻳﻜﺎ‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻢ ﺍﳌﻄﻠﻖ ﺑﻜـﻞ‬
‫ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﻵﺗﻴﺔ ﻣﻦ ﺍﻟﺒﻴﺖ ﺍﻷﺑﻴﺾ ﻭﺃﳑﻪ ﺍﳌﺘﺤﺪﺓ‪.‬‬

‫ـ ﺧﻮﺽ ﺍﳊﺮﺏ ﺍﻻﺳﺘﺒﻘﺎﺋﻴﺔ ﻋﻠﻰ ﻣﻨﻄﻘﺔ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ـ ﻭﺩﻭﻥ ﺍﳊﺎﺟـﺔ ﺇﱃ‬
‫ﻣﱪﺭ ﻟﺘﻠﻚ ﺍﳊﺮﺏ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﻫﺬﺍ ﳝﺲ ﺃﻣﻦ ﺃﻣﺮﻳﻜﺎ ﺍﻟﻘﻮﻣﻲ! ـ ﻭﺍﳊﻴﻠﻮﻟـﺔ ﺩﻭﻥ‬
‫ﺧﺮﻭﺝ ﺍﳌﻘﺎﻭﻣﺎﺕ ﺍﻟﱵ ﺗﺮﻓﻊ ﺍﻟﺬﻝ ﻭﺍﻟﻌﺎﺭ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻨﻄﻘﺔ ﺍﻟﺬﻟﻴﻠﺔ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺇﺷﻐﺎﳍﺎ‬
‫ﺍﻟﺪﺍﺋﻢ ﺑﺎﳌﺸﻜﻼﺕ ﺣﱴ ﻻ ﺗﺴﺘﻔﻴﻖ‪.‬‬

‫ﺃﻣﺮ ﺁﺧﺮ ﳚﺐ ﻟﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ ﺇﻟﻴﻪ‪ ،‬ﻻﺳﻴﻤﺎ ﻣﻊ ﺫﻛﺮﻧﺎ ﻟﻠﺨﻄﺮ ﺍﻹﻳﺮﺍﱐ ﺍﻟﺸﻴﻌﻲ ﻋﻦ‬
‫ﺍﳌﻨﻄﻘﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪..‬‬

‫ﻭﻫﻮ‪ :‬ﳏﺎﻭﻟﺔ ﺇﺑﺮﺍﺯ ﺍﳋﻄﺮ ﺍﻹﻳﺮﺍﱐ ﺍﻟﺸﻴﻌﻲ ﻣﻦ ﺧـﻼﻝ ﺍﻟﻘﻨـﻮﺍﺕ ﺍﻹﻋﻼﻣﻴـﺔ‪،‬‬

‫ﻭﺍﺳﺘﻐﻼﻝ ﺗﺪﺍﻋﻴﺎﺕ ﺍﳊﺮﺏ‪ ،‬ﻭﺍﻟﺘﺤﻠﻴﻼﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﻛﺬﻟﻚ ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺷﻦ‬
‫ﺣﺮﺏ ﺇﻋﻼﻣﻴﺔ ﻋﻠﻰ ﺇﻳﺮﺍﻥ‪ ..‬ﺣﱴ ‪‬ﺗﺨﻔﻲ ﺃﻣﺮﻳﻜﺎ ﺃﻃﻤﺎﻋﻬﺎ ﻫﻲ‪.‬‬
 ‫ﻟﺬﺍ‪ ،‬ﻓﺈﻥ ﺃﻱ ﻋﺮﺽ ﻓﻜﺮﻱ ﺃﻭ ﲢﻠﻴﻠﻲ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺍﳌﻌﻘﺪ ﺍﳌﺘﺸـﺎﺑﻚ‪..‬‬
‫ﻻﺑﺪ ﻟﻪ ﻣﻦ ﻋﺮﺽ ﲨﻴﻊ ﺍﻷﺧﻄﺎﺭ‪ ،‬ﻭﻣﻦ ﻛﻞ ﺍﳉﻮﺍﻧﺐ‪ ،‬ﺣﱴ ﻻ ﻳﺘﺤﻮﻝ ﺇﱃ ﺃﺩﺍﺓ ﰲ ﻳﺪ‬
‫ﺍﳋﺼﻢ ﺍﻵﺧﺮ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﳉﻤﻴﻊ ﻳﻌﺘﱪ ﺃﻣﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ "ﺃﻛﻠﺔ ﻣﺴﺘﺒﺎﺣﺔ" ﻳﺘﺼﺎﺭﻋﻮﻥ‬
‫ﺣﻮﳍﺎ‪ ..‬ﻭﻛﻞ ﻳﻨﻬﺶ ﻣﻨﻬﺎ ﺣﺴﺐ ﻣﺴﺘﻮﻯ ﺗﻮﺣﺸﻪ‪ .‬ﻭﳓﻦ ﻻ ﳕﻠـﻚ ﺇﻻ ﺍﻟﺼـﺮﺍﺥ‬
‫ﻭﺍﻟﺮﻓﺾ !!‬

‫ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺪﺭﻙ ﺃﻧﻨﺎ ﳓﻦ ﺍﻟﺬﻳﻦ ﺍﻗﺘﺮﻓﻨﺎ ﺍﳌﻘﺪﻣﺎﺕ ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺟﻌﻠﺘﻨـﺎ "ﺃﻛﻠـﺔ‬
‫ﻣﺴﺘﺒﺎﺣﺔ" ﻭﻋﻠﻴﻨﺎ ـ ﻗﺒﻞ ﺃﻥ ﻧﺮﻓﺾ ﻭﻧﺴﺘﻨﻜﺮ ﺗﻮﺣﺶ ﺍﳌﻔﺘﺮﺳﲔ ﻋﻠﻴﻨـﺎ ـ ﺃﻥ ﻧﺼـﻨﻊ‬
‫ﺍﳌﻘﺪﻣﺎﺕ ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲡﻌﻠﻨﺎ ﺃﻣﺔ ﺫﺍﺕ ﻫﻮﻳﺔ‪ ،‬ﻭﺳﻴﺎﺩﺓ‪ ،‬ﻭﻗﻮﺓ‪ ..‬ﻛﻤﺎ ﻛﺎﻥ ﺗﺎﺭﳜﻬﺎ‬
‫ﻣﻦ ﻗﺒﻞ‪.‬‬

‫ﺴﺘ‪‬ﺒ ِﺪ ﹾﻝ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ﻏﹶﻴ‪‬ﺮ‪‬ﻛﹸﻢ‪ ،‬ﹸﺛﻢ‪ ‬ﻟﹶﺎ ‪‬ﻳﻜﹸﻮﻧ‪‬ﻮﹾﺍ ﹶﺃ ‪‬ﻣﺜﹶﺎﹶﻟﻜﹸﻢ {‬

‫} ﻭﺇِﻥ ‪‬ﺗ‪‬ﺘ ‪‬ﻮﻟﱠﻮﹾﺍ ‪‬ﻳ ‪‬‬
‫ﻣﻮﻗﻒ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺃﺯﻣﺎﺗﻨﺎ‬
 ‫ﻣﻮﻗﻒ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺃﺯﻣﺎﺗﻨﺎ‬
‫ﺻﺎﺭ ﺍﳊﺪﻳﺚ ﻋﻦ ﺣﺮﺏ ﻟﺒﻨﺎﻥ ﻫﻮ ﺍﳊﺪﻳﺚ ﻋﻦ "ﺍﻟـﺰﻋﻴﻢ" ﺣﺴـﻦ ﻧﺼـﺮ ﺍﷲ‪،‬‬
‫ﻭﺣﺰﺑﻪ‪ !!..‬ﻭﲢﻮﻝ ﺍﳌﻮﻗﻒ ﻣﻦ ﺍﳊﺮﺏ ﻭﺍﻟﻌﺪﻭﺍﻥ ﻋﻠﻰ ﺷﻌﺐ ﺑﺄﻛﻤﻠﻪ ﺇﱃ ﻣﻮﻗﻒ ﻣﻦ‬
‫"ﺍﻟﺰﻋﻴﻢ" ﻭﺣﺰﺑﻪ‪.‬‬

‫ﻭﺗﻌﺪﺩﺕ ﺍﳌﻮﺍﻗﻒ ﻭﺍﻻﲡﺎﻫﺎﺕ ﻭﺍﻷﻃﺮﻭﺣﺎﺕ ﻣﻦ ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣ‪‬ﺘﻤﺜﻠـﺔ ﰲ‬

‫ﺍﻹﺳﻼﻡ ﺍﻟﺴﻴﺎﺳﻲ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﺍﻟﺴﻠﻔﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ‪ ،‬ﻭﺍﻹﺳﻼﻡ ﺍﻟﺴﻠﻔﻲ ﺍﳉﻬﺎﺩﻱ‪.‬‬

‫ﻭﻗﺒﻞ ﺍﳊﺪﻳﺚ ﻋﻦ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻒ‪ ،‬ﺃﺣﺐ ﺃﻥ ﺃﺿﻴﻒ ﺗﻌﻠﻴﻖ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﻤﻴﺎﺕ‪:‬‬

‫ﺇﻥ ﺍﻹﺳﻼﻡ ﻻ ﻳﻌﺮﻑ ﻣﺴﻤﻰ "ﺇﺳﻼﻡ ﺳﻴﺎﺳﻲ" ﻭ"ﺇﺳﻼﻡ ﺳﻠﻔﻲ ﺗﻘﻠﻴﺪﻱ" ﻭ"ﺇﺳﻼﻡ‬
‫ﺳﻠﻔﻲ ﺟﻬﺎﺩﻱ"‪ ..‬ﻓﻬﺬﻩ ﺍﻟﺘﻘﺴﻴﻤﺎﺕ ﺃﺟﻨﺒﻴﺔ ﻋﻦ ﺭﻭﺣﻪ ﻭﻫﺪﻓﻪ ﻭﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﻫﻲ ﻣـﻦ‬
‫ﻭﺿﻊ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻭﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﺍﳊﺎﻗﺪﻳﻦ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ‪..‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻥ ﳍﺬﻩ ﺍﳌﺴﻤﻴﺎﺕ ﻗﻴﻤﺔ ﺃﻭ ﻣﻐﺰﻯ؛ ﻓﻤﻦ ﺣﻘﻨﺎ ﺃﻥ ﻧﻀﻴﻒ ﻣﺴﻤﻴﺎﺕ ﺃﺧﺮﻯ‬
‫ﻣﺜﻞ‪" :‬ﺇﺳﻼﻡ ﺃﻭﺭﰊ" ـ "ﺇﺳﻼﻡ ﺃﻣﺮﻳﻜﻲ" ـ "ﺇﺳﻼﻡ ﻋﻠﻤﺎﱐ" ـ "ﺇﺳﻼﻡ ﺩﳝﻘﺮﺍﻃـﻲ" ـ‬
‫"ﺇﺳﻼﻡ ﺍﺷﺘﺮﺍﻛﻲ" ـ "ﺇﺳﻼﻡ ﺃﺻﻮﱄ" ـ "ﺇﺳﻼﻡ ﺍﺟﺘﻤﺎﻋﻲ" ـ "ﺇﺳﻼﻡ ﺛﻘﺎﰲ" ـ "ﺇﺳـﻼﻡ‬
‫ﺷﺨﺼﻲ"‪...‬ﺇﱁ ﻣﻦ ﺁﻻﻑ ﺍﳌﺴﻤﻴﺎﺕ ﺍﻟﱵ ﺗﻨﺪﺭﺝ ﲢﺖ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻓﺮﻗﻮﺍ‬
‫ﺩﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺷﻴﻌ‪‬ﺎ ﻟﺴﺖ ﻣﻨﻬﻢ ﰲ ﺷﻴﺊ {‪ ..‬ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ } :‬ﻗﻞ ﻫﻮ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ‬
‫ﺃﻥ ﻳﺒﻌﺚ ﻋﻠﻴﻜﻢ ﻋﺬﺍﺑ‪‬ﺎ ﻣﻦ ﻓﻮﻗﻜﻢ ﺃﻭ ﻣﻦ ﲢﺖ ﺃﺭﺟﻠﻜﻢ ﺃﻭ ﻳﻠﺒﺴﻜﻢ ﺷﻴﻌ‪‬ﺎ ﻭﻳـﺬﻳﻖ‬
‫ﺑﻌﻀﻜﻢ ﺑﺄﺱ ﺑﻌﺾ {‪.‬‬
 ‫ﺇﻧﻪ ﺍﻟﺘﺸﻴﻊ ـ ﻟﻐﺮﺽ ﻣﺎ ـ ﲢﺖ ﺣﺰﺋﻴﺔ ﻣﻦ ﺣﺰﺋﻴﺎﺕ ﺍﳊﻴﺎﺓ‪،‬ﻭﺣﺼﺮ ﺍﻹﺳﻼﻡ ـ‬
‫ﻛﻤﻨﻬﺞ ﺷﺎﻣﻞ ﻟﻜﻞ ﺍﳊﻴﺎﺓ ـ ﲢﺖ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺔ‪..‬‬

‫ﻭﻟﻘﺪ ﺗﺴﺎﺀﻝ ﺍﻟﺒﻌﺾ ﻣﻦ ﺍﶈﺒﲔ ﻭﺍﻟﻜﺎﺭﻫﲔ‪ :‬ﺇﱃ ﺃﻱ ﺇﺳﻼﻡ ﻧﻨﺘﻤﻲ‪ ..‬ﻋﻨﺪﻣﺎ ﻭﺟﺪ‬
‫ﻫﺬﻩ ﺍﳌﺴﻤﻴﺎﺕ ﺍﻟﱵ ﻳﺮﻓﺾ ﺍﻹﺳﻼﻡ ﺍﻟﺘﺤﺰﺏ ﻋﻠﻴﻬﺎ ؟!!‬

‫ﺇﻥ ﻟﻺﺳﻼﻡ ﻣﺪﻟﻮﻝ ﻭﺍﺿﺢ ﺛﺎﺑﺖ‪ ..‬ﻳﺮﻳﺪ ﺍﻹﺳﻼﻡ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻻﺳﺘﺴـﻼﻡ ﷲ‪..‬‬
‫ﺑـ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ ﰲ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﻣﺎ ﻳﻠﺰﻣﻬﻤﺎ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ‬
‫ﻭﺻﻔﺎﺗﻪ‪ .‬ﻭﺍﻹﻓﺮﺍﺩ ﻟﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺑﻜﻞ ﺟﻮﺍﻧﺒﻬﺎ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ]ﻋﺒﺎﺩﺍﺕ ﻭﻣﻌﺎﻣﻼﺕ[‪.‬‬
‫ﻭﲢﻜﻴﻢ ﺷﺮﻳﻌﺘﻪ ﻭﺣﺪﻩ‪ ..‬ﻛﻞ ﺫﻟﻚ ﺑﻼ ﺷﺮﻳﻚ ﻟﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬

‫ﻭﺣﱴ ﺗﺘﺤﻘﻖ ﻣﺪﻟﻮﻻﺕ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ‪ ..‬ﻳﺪﻋﻮ ﺍﻹﺳﻼﻡ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳚﺘﻤﻊ ﻣـﻊ‬
‫ﺃﺧﻴﻪ ﺍﻹﻧﺴﺎﻥ ﲢﺖ ﻫﺬﻩ ﺍﻟﺮﺍﻳﺔ‪" :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ" ﰒ ﻳﺪﻋﻮ ﺍﻹﻧﺴـﺎﻥ‬
‫ﺇﱃ ﺍﻟﻨﻈﺮ ﰲ ﻭﺍﻗﻌﻪ ﻭﺣﻴﺎﺗﻪ‪ ..‬ﺣﱴ ﻳﻌﺮﻑ ﻛﻴﻒ ﻳﻨﻈﻤﻬﺎ ﻭﻳﺼﻠﺤﻬﺎ ﻭﻳﺮﻗﻴﻬﺎ ﲢﺖ ﻇﻞ‬
‫ﻫﺬﻩ ﺍﻟﺮﺍﻳﺔ‪ ..‬ﻭﺃﻻ ﻳﺘﺤﺰﺏ ﺃﻭ ﻳﻨﻔﺮﺩ ﺟﺰﺀ ﻣﻦ ﳎﺘﻤﻌﻪ ﲟﺴﻤﻰ ﺧﺎﺹ ﺑـﻪ‪ ..‬ﺣـﱴ ﻻ‬
‫ﻳﺘﻔﺮﻕ ﺍﳌﺴﻠﻤﻮﻥ ﲢﺖ ﺭﺍﻳﺎﺕ ﺷﱴ‪ ،‬ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ ـ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ "ﺩﻋﻮﻫـﺎ‬
‫ﻓﺈ‪‬ﺎ ﻣﻨﺘﻨﺔ"‪.‬‬

‫ﺇﻧﻪ ﺩﻋﻮﺓ ﺇﱃ ﻗﻴﺎﻡ ﳎﺘﻤﻊ ﳛﻘﻖ ﺷﻬﺎﺩﺓ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ" ﰲ ﻭﺍﻗﻊ‬
‫ﺣﻴﺎﺗﻪ‪ ..‬ﻭﻳﻘﺪﻡ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﻛﻞ ﻗﻴﻤﺔ ﺃﻭ ﻏﺎﻳﺔ ﺃﺧﺮﻯ؛ ﺣﱴ ﻳﺘﺤﻘﻖ‬
‫ﻗﻴﺎﻡ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ‪.‬‬
 ‫ﻣﻮﻗﻒ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺃﺯﻣﺎﻧﺘﺎ‪:‬‬

‫ﻛﻨﺖ ﺩﺍﺋﻤ‪‬ﺎ ﺃﻛﺮﻩ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠـﻰ ﳐﺘﻠـﻒ ﺗﻮﺟﻬﺎ‪‬ـﺎ‬

‫ﻭﺃﻃﺮﻭﺣﺎ‪‬ﺎ؛ ﻣﻨﻌ‪‬ﺎ ﻟﻠﺨﻼﻑ‪ ..‬ﻭﳏﺎﻭﻟﺔ ﻟﻠﺒﺤﺚ ﻋﻦ ﺃﺭﺿﻴﺔ ﻣﺸﺘﺮﻛﺔ ﻣـﻦ ﺍﻟﻔﻬـﻢ‪،‬‬
‫ﻣﻮﺟﻬ‪‬ﺎ ﺍﳊﺪﻳﺚ ﺇﱃ ﻛﻞ ﻣﺴﻠﻢ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫ﺇﻻ ﺃﻥ ﺍﻷﺣﺪﺍﺙ ﺗﻔﺮﺽ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﺎﺿﻄﺮ ﳍﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻟﻜﻢ ﺃﺟـﺪ ﰲ ﻧﻔﺴـﻲ‬
‫ﺣﺮﺟ‪‬ﺎ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻟﻼﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﲡﻌﻞ ﻣﻦ ﻛﻞ ﻓﺼﻴﻞ ﻣﻦ ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻫﻮ ﺻﺎﺣﺐ ﺍﳊﻖ ﻭﺣﺪﻩ‪ ..‬ﻭﺍﻵﺧﺮ ﻫﻮ ﺍﻟﻌﻘﺒﺔ‪ ،‬ﻭﻫﻮ ﺍﳉﺎﻫﻞ !!‬

‫ﻭﺃﺟﺪ ﺣﺰﻧ‪‬ﺎ ﺷﺪﻳﺪ‪‬ﺍ ﻳﻌﺘﺼﺮ ﻗﻠﱯ ﻣﻦ ﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﺗﺘﺨﺬﻫﺎ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﲡﺎﻩ ﻗﻀﺎﻳﺎ ﺍﻷﻣﺔ ﻋﻤﻮﻣ‪‬ﺎ‪ ..‬ﻭﻟﻴﺲ ﻓﻘﻂ ﲡﺎﻩ ﺣﺮﺏ ﻟﺒﻨﺎﻥ‪..‬‬

‫ﺇﻧﻨﺎ ﻧﻨﺴﻰ ﺩﺍﺋﻤ‪‬ﺎ ﻣﻦ ﳓﻦ ؟ ﻭﺇﱃ ﻣﻦ ﻧﺘﻮﺟﻪ ﺑﺎﳊﺪﻳﺚ ﻭﺍﻟﺪﻋﻮﺓ ؟‬

‫ﻣﻦ ﳓﻦ‪..‬‬

‫ﳓﻦ "ﻓﺮﺍﺩﻯ" ﻫﺬﻩ ﺍﻷﻣﺔ‪ ..‬ﺍﻟﻀﺎﺋﻌﻮﻥ‪ ..‬ﺍﻟﺘﺎﺋﻬﻮﻥ‪ ..‬ﺍﳌﺴﺘﻀﻌﻔﻮﻥ‪ ..‬ﺍﻟﻐﺎﺋﺒﻮﻥ‪..‬‬

‫ﻧﺘﻮﺟﻪ ﺑﺎﳊﺪﻳﺚ ﻭﺍﻟﺪﻋﻮﺓ‪..‬‬

‫ﺇﱃ ﻏﲑﻧﺎ‪ ..‬ﻷﻧﻨﺎ ﻏﲑ ﺻﺎﳊﲔ ﳊﻤﻞ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ‪ ..‬ﻭﻻ ﻟﻔﻌﻞ ﺷﻲﺀ !!‬
 ‫ﻭﻋﻠﻰ ﻣﺪﻯ ﻋﻘﻮﺩ ﻃﻮﻳﻠﺔ ﻭﻛﻞ ﻓﺼﻴﻞ ﻣﻦ ﻓﺼﺎﺋﻞ ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻳﻨﻈﺮ‬
‫ﺇﱃ ﻧﻔﺴﻪ ﻣﻦ ﺧﻼﻝ ﺫﺍﺗﻪ !! ﺃﻧﻪ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻘﻮﱘ‪ ..‬ﻭﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻣﻘﺪﻣ‪‬ﺎ ﺍﻟﺘﱪﻳﺮﺍﺕ‬
‫ﻭﺍﻷﺩﺑﻴﺎﺕ ﺍﻟﻼﺯﻣﺔ ﻟﺬﻟﻚ‪ ..‬ﻣﺘﺠﺎﻫﻠﹰﺎ ﺃﻭ ﻻﻏﻴ‪‬ﺎ ﻛﻞ ﻣﻦ ﻭﻣﺎ ﺣﻮﻟﻪ !!‬

‫ﻓﺘﺘﻮﺭﻡ ﺍﻟﺬﺍﺕ‪ ،‬ﺣﱴ ﺗﻨﺘﻔﺦ ﻭﺗﺼﺒﺢ ﻣﺜﻞ ﺍﻟﺒﺎﻟﻮﻥ ﺍﻟﻜﺒﲑ‪ ..‬ﺿﺨﻤﺔ ﺍﳊﺠﻢ‪ ..‬ﺧﻔﻴﻔﺔ‬
‫ﺍﻟﻮﺯﻥ‪ ..‬ﻳﺴﲑﺓ ﺍﻻﳒﺮﺍﻑ‪ ..‬ﺳﻬﻠﺔ ﺍﻟﺘﺪﻣﲑ‪.‬‬

‫ﻓﻜﻴﻒ ﺗﻜﻮﻥ ﻣﻮﺍﻗﻔﻨﺎ ﻭﳓﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺒﺎﻟﻮﻥ ؟!‬

‫ﻛﻠﻤﺎ ﺗﺎﺑﻌﺖ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻟﺘﺤﻠﻴﻼﺕ ﻭﺍﳌﻮﺍﻗﻒ ﺍﳌﺘﻀﺎﺭﺑﺔ ﻣﻦ ﻛﻞ ﺟﻬﻪ ﻣﻦ ﺟﻬﺎﺕ‬

‫ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ..‬ﻭﺍﻟﺴﻌﻲ ﺍﳊﺜﻴﺚ ﻹﺛﺒﺎﺕ ﻛﻞ ﻃﺮﻑ ﺻﺤﺔ ﻣﻮﻗﻔﻪ؛ ﺷﻌﺮﺕ ﲟﺮﺍﺭﺓ‬
‫ﰲ ﻧﻔﺴﻲ‪ ،‬ﻭﺣﺴﺮﺓ ﰲ ﻗﻠﱯ‪..‬‬

‫ﳌﺎ‪ ..‬؟!‬

‫ﻷﻧﲏ ﻋﻠﻰ ﻳﻘﲔ ﺗﺎﻡ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﳉﻬﺪ ﺍﻧﺘﻬﻰ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ‪ ،‬ﻭﻟﻦ ﳜﺮﺝ ﻋﻦ ﺍﻹﻃﺎﺭ‬
‫ﺍﳌﺮﺳﻮﻡ ﻟﻪ‪..‬‬

‫ﺇ‪‬ﺎ ـ ﰲ ﺍﳊﻘﻴﻘﺔ ـ ﻣﻮﺍﻗﻒ ﺣﺰﺑﻴﺔ ﻣ‪‬ﱪﺭﺓ ﺗﱪﻳﺮ‪‬ﺍ ﺩﻳﻨﻴ‪‬ﺎ ﺃﻭ ﺳﻴﺎﺳﻴ‪‬ﺎ‪ ..‬ﻟﻴﺲ ﳌﺼـﻠﺤﺔ‬
‫ﺍﻹﺳﻼﻡ ﻭﺃﻣﺘﻪ ﻣﻨﻬﺎ ﻧﺼﻴﺐ !!‬

‫ﻭﻫﺬﺍ ﻣﺜﺎﻝ‪:‬‬

‫ﻟِﻢ ﱂ ﻧﺴﻤﻊ ﺣﱴ ﻣﻮﺍﻗﻒ ﻛﻼﻣﻴﺔ ﻣﻦ ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ ﲡـﺎﻩ ﻣـﺎ ﳛـﺪﺙ ﰲ‬

‫ﺍﻟﺼﻮﻣﺎﻝ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺩﻭﺭ ﺍﳌﺴﻠﻢ ﰲ ﺫﻟﻚ ؟!‬
 ‫ﻟِﻢ ﱂ ﻧﺴﻤﻊ ﻭﻟﻮ ﺑﻴﺎﻧ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ ﺣﻮﻝ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﺸﻴﺸﺎﻧﻴﺔ‪ ،‬ﻭﻗﺎﺋـﺪﻫﺎ ﺍﻟـﺬﻱ‬
‫ﳓﺴﺒﻪ ﺷﻬﻴﺪ‪‬ﺍ‪ ..‬ﺣﲔ ﻓﺎﺿﺖ ﺭﻭﺣﻪ ﰲ ﻭﻗﺖ ﻗﺮﻳﺐ ﻣﻦ ﺗﻮﻗﻴﺖ ﻋﻤﻠﻴﺔ ﺣﺰﺏ ﺍﷲ ؟!‬

‫ﻟِﻢ ﱂ ﻧﺴﻤﻊ ﻋﻦ ﻣﻮﻗﻒ ﻟﻠﺤﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﲡﺎﻩ ﻣﺎ ﳛﺪﺙ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ؟!‬

‫ﻟِﻢ ﱂ ﻧﺴﻤﻊ ﻋﻦ ﻣﻮﻗﻒ ـ ﻭﻟﻮ ﺣﱴ ﻓﻜﺮﻱ ـ ﻣﻦ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﻜـﻮﺭﺍﺙ ﺍﻟـﱵ‬

‫ﺗﺪﻭﺭ ﰲ ﻓﻠﻜﻬﺎ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳊﺰﻳﻨﺔ ؟!‬

‫ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﲢﺪﺙ ﺍﻵﻥ‪ ..‬ﻭﻏﲑﻫﺎ ﻛﺜﲑ !!‬

‫ﻭﻣﺎﺯﺍﻝ ﺍﻟﺪﻡ ﺍﳌﺴﻠﻢ ﳚﺮﻱ ﺃ‪‬ﺎﺭ‪‬ﺍ ﰲ ﺑﻼﺩ ﺍﻟﺮﺍﻓﺪﻳﻦ‪ ،‬ﻭﻣـﺎﺯﺍﻝ ﻋـﺮﺽ ﺍﳌﺴـﻠﻢ‬
‫ﻭﺍﳌﺴﻠﻤﺔ ﻳ‪‬ﻨﺘﻬﻚ ﻫﻨﺎﻙ‪ ،‬ﻭﻣﺎﺯﺍﻟﺖ ﻫﺬﻩ ﺍﻟﻔﺠﻴﻌﺔ ﻗﺎﺋﻤﺔ‪ ،‬ﻭﺍﻟﱵ ﺭﲟﺎ ﻓﺎﻗﺖ ﻓﺠﻴﻌﺔ ﺍﻟﺘﺘﺎﺭ‬
‫ﻳﻮﻡ ﺩﺧﻠﻮﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻫﻮ "ﺍﺧﺘﻴﺎﺭ" ﺍﻹﻋﻼﻡ‪..‬‬

‫ﻭﻓﺠﺎﺀﺓ‪...‬‬

‫ﻭﺑﻌﺪ ﻋﻤﻠﻴﱵ "ﺍﻟﻮﻫﻢ ﺍﳌﺘﺒﺪﺩ" ﳊﺮﻛﺔ ﲪﺎﺱ‪ ،‬ﻭ"ﺍﻟﻮﻋﺪ ﺍﻟﺼﺎﺩﻕ" ﳊﺰﺏ ﺍﷲ‪ ،‬ﻭﻻ‬
‫ﻧﻘﻠﻞ ﻣﻦ ﺷﺄ‪‬ﻤﺎ‪ ..‬ﲢﻮﻝ "ﺍﻹﻋﻼﻡ" ﻣﻦ ﺍﳌﺸﻬﺪ "ﺍﻷﻛﺜﺮ ﺩﻣﻮﻳﺔ"‪ ،‬ﻭﺻﻌﻮﺑﺔ‪ ،‬ﻭﻣﺼﲑﻳﺔ‬
‫ﻋﻠﻰ ﻛﻞ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﳓﻮ ﺍﳌﺸﻬﺪ "ﺍﳉﺪﻳﺪ" ﻣﻬﻤﺎ ﻛـﺎﻥ ﺣﺠﻤـﻪ !‬
‫ﻭﺑﺎﺕ ﻟﻺﻋﻼﻡ ﻭﺟﻪ ﺟﺪﻳﺪ ﻫﻮ ﺍﳊﺪﻳﺚ ﻋﻦ "ﺣﺰﺏ ﺍﷲ" ﻣﺘﻤﺜﻠﹰﺎ ﰲ ﻟﺒﻨﺎﻥ‪.‬‬

‫ﻓﺘﺤﻮﻟﻨﺎ ﲨﻴﻌ‪‬ﺎ ﻓﺮﺍﺩﻯ ﻭﺣﺮﻛﺎﺕ ﺇﺳﻼﻣﻴﺔ ﳓﻮ ﻫﺬﺍ ﺍﳉﺪﻳﺪ !!!‬

‫ﻟﻘﺪ ﺳﺤﺒﻨﺎ "ﺍﻹﻋﻼﻡ" ﻣﻦ ﺃﻟﺴﻨﺘﻨﺎ ـ ﺍﻟﱵ ﻻ ﳕﻠﻚ ﻏﲑﻫﺎ ـ ﳓﻮ ﻣـﺎ ﻳﺮﻳـﺪ ﻫـﻮ‪،‬‬
‫ﻟﻴﻮﺟﻬﻨﺎ ﺍﻟﻮﺟﻬﺔ ﺍﻟﱵ ﻳﺮﻳﺪﻫﺎ ﻫﻮ ! ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﳊﺮﻛﺘﻨﺎ ﻏﺎﻳﺔ ﺃﻭ ﻫﺪﻑ ﺃﻭ ﺣﺠـﻢ‬
 ‫ﺑﺎﻟﻨﺴﺒﺔ ﳌﺸﻜﻼﺕ ﺍﻷﻣﺔ‪ !!..‬ﺳﻮﻯ ﺃ‪‬ﺎ "ﻫﺮﻣﻮﻧﺎﺕ" ﺍﻹﻋﻼﻡ ﺍﻟﱵ ﺗﺜﲑ ﺍﻟﻌﻘـﻮﻝ‬
‫ﻭﺍﻷﺭﻭﺍﺡ ﺍﳌﻴﺘﺔ‪.‬‬

‫ﻭﻷﻧﻨﺎ "ﻓﺮﺍﺩﻯ" ﺑﻼ ﳎﺘﻤﻊ‪ ،‬ﻻ ﲡﻤﻌﻨﺎ ﺭﻭﺍﺑﻂ ﻭﻻ ﻣﺆﺳﺴﺎﺕ ﺗﻨﺒﻊ ﻣﻦ ﺩﺍﺧﻠﻨـﺎ‪،‬‬

‫ﻭﻧﺎﲡﺔ ﻋﻦ ﺣﺮﻛﺘﻨﺎ‪ ..‬ﺗ‪‬ﺤﺪﺩ ـ ﻣﻦ ﺃﺟﻞ ‪‬ﻀﺘﻨﺎ ﻭﺭﻳﺎﺩﺗﻨﺎ ـ ﺍﻷﻭﻟﻮﻳـﺎﺕ ﻭﺍﳌﺨـﺎﻃﺮ‬
‫ﻭﺁﻟﻴﺎﺕ ﺍﻟﺘﻨﻔﻴﺬ‪..‬‬

‫ﻷﻧﻨﺎ ﻻ ﳕﻠﻚ ﺷﻴﺌﹰﺎ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻳﺘﻮﱃ ﻏﲑﻧﺎ ﻣﻦ ﻣﺆﺳﺴﺎﺕ ـ ﺑﻌﻀﻬﺎ "ﺇﻋﻼﻣﻴـﺔ" ـ‬

‫ﺃﺟﻨﺒﻴﺔ ﻋﻨﺎ‪ ،‬ﻭﻋﻦ ﺩﻳﻨﻨﺎ‪ ،‬ﻭﻋﻦ ﺃﻣﺘﻨﺎ ﻣﻬﻤﺔ ﺗﺸﻜﻴﻞ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ !!‬

‫ﺇﻧﲏ ﺣﲔ ﲢﺪﺛﺖ ﻋﻦ ﺍﻟﻌﺮﺍﻕ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺸﻜﻼﺕ ﺍﻟﻮﺍﻗﻌﺔ‪ ،‬ﱂ ﺃﻗﺼﺪ ﺗﻔﻀـﻴﻠﹰﺎ‬

‫ﻭﻻ ﺗﻘﺪﳝ‪‬ﺎ ﻟﻠﻌﺮﺍﻕ ﺃﻭ ﻏﲑﻫﺎ ﻋﻠﻰ ﻗﻀﻴﺔ ﺣﺮﺏ ﻟﺒﻨﺎﻥ‪..‬‬

‫ﺇﻧﲏ ﺃﻗﻮﻝ ﻫﺬﺍ ﻣﻦ ﺃﺟﻞ ﻟﺒﻨﺎﻥ‪..‬‬

‫ﻉ ﺑﺘﺼﻔﻴﻖ ﺍﻟﺘﺎﻓﻬﲔ‪ ،‬ﻭﺻﻴﺎﺡ ﺍﻟﻀﺎﺋﻌﲔ‪ ،‬ﻭﺧﻄﺎﺑﺔ ﺍﳉﺎﻫﻠﲔ‪..‬‬

‫ﻻ ﺗﻨﺨﺪ ِ‬

‫ﻚ ﰲ ﳊﻈﺎﺕ‪ ،‬ﻣﱴ ﺣﻮ‪‬ﻝ ﺍﻹﻋﻼﻡ "ﺃﺿﻮﺍﺀﻩ" ﳓـﻮ ﻣﻜـﺎﻥ‬

‫ﻓﺈ‪‬ﻢ ﺳﻴﺘﺤﻮﻟﻮﻥ ﻋﻨ ِ‬
‫ﺟﺪﻳﺪ‪..‬‬

‫ﺇﻧﻨﺎ ﻧﺘﻌﺎﻣﻞ ﻣﻊ ﻣﺸﻜﻼﺗﻨﺎ ﺍﳌﺼﲑﻳﺔ ﻣﻦ ﺧﻼﻝ "ﺃﺿﻮﺍﺀ ﺍﻹﻋﻼﻡ" ﻭﻳﻜﻮﻥ "ﺭﺩ ﻓﻌﻠﻨﺎ"‬
‫ﻫﻮ ﻣﻮﻗﻔﻨﺎ ﻣﻦ ﻫﺬﻩ "ﺍﻷﺿﻮﺍﺀ" ﻭﻧﻔﺘﺮﻕ ﺣﻮﻝ ﻃﺒﻴﻌﺔ ﻫﺬﻩ ﺍﻷﺿﻮﺍﺀ‪ ،‬ﻭﺧﻄﻮﺭ‪‬ﺎ ﻋﻠﻴﻨﺎ!!‬
‫ﻭﻧﺘﺤﺰﺏ ﲨﺎﻋﺎﺕ ﻭﺣﺮﻛﺎﺕ ﳓﻮ ﻣﻮﻗﻔﻨﺎ ﻣﻦ "ﺃﺿﻮﺍﺀ ﺍﻹﻋﻼﻡ" ﲡـﺎﻩ ﻛﺎﺭﺛـﺔ ﻣـﻦ‬
‫ﺍﻟﻜﻮﺭﺍﺙ ﺍﻟﱵ ﺗﻌﻴﺸﻬﺎ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪..‬‬
 ‫ﰒ‪..‬‬

‫ﲣﻔﺖ ﺍﻷﺿﻮﺍﺀ‪ ..‬ﻓﻴﺤﻞ ﺍﻟﻈﻼﻡ‪ ..‬ﻭﻳﻨﺘﻬﻲ ﺗﺄﺛﲑ ﺍﳍﺮﻣﻮﻧﺎﺕ ﺍﻹﻋﻼﻣﻴـﺔ ﺍﳌﻨﺸـﻄﺔ‬

‫ﻟﻸﻣﻮﺍﺕ؛ ﻓﻴﻨﺘﻬﻲ ﻛﻞ ﺷﻴﺊ !!‬

‫ﺗ‪‬ﻨﺴﻰ ﻟﺒﻨﺎﻥ‪ ،‬ﻭﺃﻃﻔﺎﳍﺎ‪ ،‬ﻭﺃﺷﻼﺅﻫﺎ‪ ،‬ﻭﺩﻣﺎﺭﻫﺎ‪..‬‬

‫ﺗ‪‬ﻨﺴﻰ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﳎﺎﺯﺭﻫﺎ‪ ،‬ﻭﺗﻘﺴﻴﻤﻬﺎ‪ ،‬ﻭﺍﺣﺘﻼﳍﺎ‪..‬‬

‫ﺗ‪‬ﻨﺴﻰ ﻛﻞ ﺑﻼﺩﻧﺎ‪..‬‬

‫ﰒ ﻳﺘﺤﺮﻙ ﺍﻹﻋﻼﻡ ﳓﻮ "ﺍﳌﻮﺿﻮﻉ ﺍﳉﺪﻳﺪ"‪ ..‬ﺣﱴ ﻳﻈﻬﺮ ﻣﺎ ﻫﻮ ﺃﺟﺪﺩ ﻣﻨﻪ‪ ..‬ﻭﳓﻦ‬

‫ﺧﻠﻔﻪ !!‬

‫ﻭﻻ ﻳﻜﻮﻥ ﻣﻮﻗﻔﻨﺎ ﺇﻻ "ﺭﺩ ﻓﻌﻞ" ﲡﺎﻩ ﺍﻷﺿﻮﺍﺀ ﺍﳌﺴﻠﻄﺔ ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ‪.‬‬

‫ﺇﻧﻨﺎ ـ ﻭﺃﻋﲏ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ ﻭﺣﺮﻛﺎ‪‬ﺎ ـ ﳒﻬﻞ ﺟﻬﻠﹰﺎ ﻋﻈﻴﻤ‪‬ﺎ ﲟﺸـﻜﻼﺗﻨﺎ ﻭﻗﻀـﺎﻳﻨﺎ‪..‬‬
‫ﻭﻷﻧﻨﺎ ﳒﻬﻞ‪ ،‬ﻓﺈﻧﻨﺎ ﻻ ﻧﺘﺤﺮﻙ‪..‬‬

‫ﺇﻧﻨﺎ ﻓﻘﻂ ﻧﻠﻮﺡ ﺑﺄﻳﺪﻳﻨﺎ‪ ،‬ﺣﱴ ﻳﱪﺯ ـ ﻟﺴﺒﺐ ﻣﺎ ـ ﺇﺣـﺪﻯ ﻣﺸـﻜﻼﺗﻨﺎ‪ ،‬ﻓﺘﻨﻄﻠـﻖ‬
‫ﺍﻷﻟﺴﻨﺔ ﻭﺍﻷﻗﻼﻡ‪ ،‬ﻭﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﻭﺍﻻﺧﺘﻼﻓﺎﺕ‪ ..‬ﰒ ﻳﻨﺘﻬﻲ ﺍﻷﻣﺮ ﻷﻥ ﺍﳊﺪﺙ ـ ﺍﻟﻘﻀﻴﺔ‬
‫ﺍﳌﺼﲑﻳﺔ ـ ﺃﺻﺒﺢ ﻗﺪﳝ‪‬ﺎ ﻋﻠﻰ ﺍﻷﺫﻫﺎﻥ‪ ،‬ﻭﺧﺎﺭﺝ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ !!‬
 ‫ﺇﻥ ﺃﺯﻣﺘﻨﺎ ﻟﻴﺴﺖ ﰲ ﺣﺮﺏ ﻟﺒﻨﺎﻥ ﺃﻭ ﺣﺰﺏ ﺍﷲ ﺃﻭ ﺍﻟﻌﺮﺍﻕ ﺃﻭ ﻓﻠﺴـﻄﲔ ﺃﻭ‬
‫ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪ ..‬ﺃﻭ ﻛﻞ ﺑﻼﺩﻧﺎ ﺍﳌﺴﺘﻌﻤﺮﺓ‪ ،‬ﻛﻞ ﺃﻭﻟﺌﻚ ﺃﻋﺮﺍﺽ ﺃﻣﺮﺍﺿﻨﺎ ﻭﺁﺛﺎﺭﻫﺎ‪ ،‬ﺍﻟـﱵ‬
‫‪‬ﺮﺏ ﻣﻦ ﻣﻮﺍﺟﻬﺘﻬﺎ‪ ،‬ﻭﻧﺪ‪‬ﻋﻲ ﺃﻧﻨﺎ ﻟﺴﻨﺎ ﺃﺻﺤﺎﺀ‪ ..‬ﺑﻞ ﺍﻷﻃﺒﺎﺀ‪!!..‬‬

‫ﻟﻘﺪ ﺍﻋﺘﱪ ﻛﻞ ﻓﺼﻴﻞ ﻣﻦ ﺍﳊﺮﻛﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺃﻧﻪ ﻫﻮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﻴﺲ ﻟﻺﺳـﻼﻡ‬

‫ﻣﺪﻟﻮﻝ ﺳﻮﺍﻩ‪ ..‬ﻭﺃﻥ ﻛﻞ ﻣﺼﻠﺤﺔ ﳛﻘﻘﻬﺎ ﺍﻟﻔﺼﻴﻞ ﻟﻨﻔﺴﻪ‪ ..‬ﺇﳕﺎ ﻫﻲ ﻟﻺﺳﻼﻡ !!‬

‫ﻓﻬﻞ ‪‬ﺬﺍ ﲣﺪﻡ ﺍﳊﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺩﻋﻮﺓ ﺍﻹﺳﻼﻡ ؟!‬

‫ﺇﻥ ﻣﺸﻜﻠﺘﻨﺎ ﺍﻷﻭﱃ ﺃﻧﻨﺎ ﻟﺴﻨﺎ ﻣﻮﺟﻮﺩﻭﻥ‪..‬‬

‫ﳓﻦ ﳓﺘﺎﺝ ﺇﱃ ﻣﻴﻼﺩ ﺟﺪﻳﺪ‪..‬‬

‫ﻧﻜﻮﻥ ﻓﻴﻪ ﺃﻣﺔ ﲡﺘﻤﻊ ﲢﺖ ﺭﺍﻳﺔ ﺍﻹﺳﻼﻡ‪ ..‬ﻭﻛﻠﻤﺔ ﺍﻟﻘﺮﺁﻥ‪.‬‬

‫ﻓﻴﺼﺒﺢ ﳍﺎ ﻭﺟﻮﺩ‪‬ﺍ ﰲ ﺩﻧﻴﺎ ﺍﳊﻴﺎﺓ‪..‬‬

‫ﰒ ﺗﻨﻈﺮ ﻫﻲ ﺇﱃ ﺫﺍ‪‬ﺎ‪..‬‬

‫ﻣﺎ ﺭﺳﺎﻟﺘﻬﺎ ؟‬

‫ﻣﺎ ﻣﺸﻜﻼ‪‬ﺎ ؟‬

‫ﻣﺎ ﻣﻨﻬﺠﻬﺎ ؟‬
 ‫ﰒ ﺗﺸﲑ ﻫﻲ ﺇﱃ ﺃﺑﻨﺎﺋﻬﺎ‪ ..‬ﻫﻠﻤﻮﺍ ﺃﺑﻨﺎﺋﻲ‪ :‬ﺇﱃ ﺍﻹﺻـﻼﺡ ﻭﺍﻹﺭﺷـﺎﺩ‪ ..‬ﺇﱃ‬
‫ﺍﻟﻌﻤﻞ ﻭﺍﻟﻔﻼﺡ‪.‬‬

‫ﻭﺃﺧﲑ‪‬ﺍ‪ :‬ﺇﻥ ﺍﻹﺳﻼﻡ ﻟﻴﺲ ﺩﻳﻦ ﺑﻼ ﻭﺍﻗﻊ‪ ،‬ﻭﻻ ﻭﺍﻗﻊ ﺑﻼ ﺩﻳﻦ‪ ..‬ﺇﳕﺎ ﻫﻮ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ‬
‫ﳛﻜﻢ ﺍﻟﻮﺍﻗﻊ‪ ..‬ﻳﻌﲏ ﺃﻧﻪ ﺍﻟﻔﻜﺮﺓ ﺍﻟﱵ ﺳﺘﻀﻮﻍ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ‪ ..‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻮﺍﻗـﻊ‬
‫"ﻣﺸﻜﻠﺔ ﻣﺼﲑﻳﺔ" ﺗﻮﺍﺟﻪ ﺍﻷﻣﺔ‪ ،‬ﺃﻭ "‪‬ﻀﺔ ﺣﻀﺎﺭﻳﺔ" ﺗﻘﻮﺩﻫﺎ ﺍﻷﻣـﺔ‪ ،‬ﺃﻭ ﺃﻱ ﺷـﻴﺊ‬
‫ﺁﺧﺮ‪..‬‬

‫ﻭﰲ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﻳﺪﺭﻙ ﻓﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺫﺍﺗﻪ‪ ،‬ﻭﻗﻴﻤﺔ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﺃﻧﻪ ﳛﻤـﻞ ﺭﺳـﺎﻟﺔ‬
‫ﺧﻄﲑﺓ ـ ﻭﻫﻲ "ﺍﻹﺳﻼﻡ" ـ ﲡﺎﻩ ﻧﻔﺴﻪ ﻭﲡﺎﻩ ﺍﻟﺒﺸﺮﻳﺔ‪ ..‬ﺳـﻴﺘﺤﺮﻙ ﺇﺣﺴﺎﺳ‪‬ـﺎ ﻣﻨـﻪ‬
‫ﺑﺎﳌﺴﺆﻭﻟﻴﺔ ﻭﻫﻮﻝ ﺍﳌﻮﻗﻒ‪ ..‬ﳓﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﺣﺮﺏ ﻟﺒﻨﺎﻥ‪ ..‬ﻭﺃﺯﻣﺎﺗﻨﺎ ﺍﻟﺪﺍﺧﻠﻴﺔ‬
 ‫ﺣﺮﺏ ﻟﺒﻨﺎﻥ‪ ..‬ﻭﺃﺯﻣﺎﺗﻨﺎ ﺍﻟﺪﺍﺧﻠﻴﺔ‬

‫ﻣﺎ ﳚﺮﻱ ﺍﻵﻥ ﻋﻠﻰ ﺳﺎﺣﺔ ﺃﻣﺘﻨﺎ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻻ ﺑﺪ ﺃﻥ ﻻ ﳝﺮ ﻣﺮﻭﺭ ﺍﻟﻜﺮﺍﻡ‪..‬‬
‫ﺇﳕﺎ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺪﺭﻙ ﻣﺪﻯ ﺍﳋﻠﻞ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻨﺎ‪ ،‬ﻭﻣﺎ ﻫﻲ ﻣﺸﻜﻼﺗﻨﺎ ﺍﳊﻘﻴﻘﻴﺔ‪.‬‬

‫ﺣﺘﻤ‪‬ﺎ ﺳﻨﺘﻬﻲ ﺍﳊﺮﺏ ـ ﻛﻤﺎ ﻳﻨﺘﻬﻲ ﻛﻞ ﺷﻴﺊ ـ ﻭﻣﺎ ﺃﺳﺮﻋﻨﺎ ﰲ ﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻟﻜـﻦ‪..‬‬
‫ﻫﻞ ﺳﺘﻤﺮ ﺩﻭﻥ ﺃﺧﺬ ﺍﻟﻌﱪﺓ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﺍﻟﺴﻨﺔ "ﺍﻟﻘﺎﻧﻮﻥ"‪ ..‬ﺃﻭﺣﱴ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻨﻬﺎ !!‬

‫ﺭﲟﺎ ﻛﺸﻔﺖ ﻫﺬﻩ ﺍﳊﺮﺏ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻋﻦ ﻋﺪﺓ ﺣﻘﺎﺋﻖ ﳚـﺐ ﺃﻥ ﻧﻘـﻒ ﻋﻨـﺪﻫﺎ‬
‫ﻃﻮﻳﻠﹰﺎ‪ ..‬ﻭﻟﺒﻨﺪﺃ ﺑﺘﺤﻠﻴﻞ ﺑﺴﻴﻂ ﻭﻇﺎﻫﺮﻱ ﻟﻸﺣﺪﺍﺙ ﺩﻭﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺴﻴﺎﺳﻴﺔ‬
‫ﻟﻪ‪:‬‬

‫ﺇﺳﺮﺍﺋﻴﻞ ﺗﻌﺘﺪﻱ ﻋﻦ ﻟﺒﻨﺎﻥ ﲞﻄﺔ ﻣﻌﺪﺓ ﺳﻠﻔﹰﺎ‪ ،‬ﻭﻣﺘﺪﺭﺏ ﻋﻠﻴﻬﺎ ﺍﳉﻴﺶ ﺍﻟﺼﻬﻴﻮﱐ‪..‬‬
‫ﻳﻘﻒ ﺣﺰﺏ ﺍﷲ ﻟﻠﺘﺼﺪﻱ ﳍﺬﺍ ﺍﻟﻌﺪﻭﺍﻥ‪ ..‬ﺍﻷﻧﻈﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻣﺼﺎﱀ ﺃﹸﺳﺮِﻫﺎ‪،‬‬
‫ﻭﻻ ﻋﻼﻗﺔ ﳍﺎ ﲟﺎ ﳛﺪﺙ‪ ..‬ﺍﻟﺸﻌﻮﺏ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻨﻔﺠﺮ ﻏﻀﺒ‪‬ﺎ‪ ،‬ﻟﺘﻌﻠﻦ ﻋﻦ ﻣﻮﻗﻔﻬﺎ ﺍﻟﺮﺍﻓﺾ‬
‫ﻟﻠﻌﺪﻭﺍﻥ‪.‬‬

‫ﺣﱴ ﺍﻵﻥ‪ ..‬ﻟﻴﺲ ﻫﻨﺎﻙ ﺟﺪﻳﺪ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺴﻴﻨﺎﺭﻳﻮﳓﻔﻈﻪ ﲨﻴﻌ‪‬ﺎ ﻋﻦ ﻇﻬـﺮ‬
‫ﻗﻠﺐ‪ ،‬ﻓﻠﻜﻢ ﺣﻠﹼﺖ ﺑﻨﺎ ﻣﻦ ﻛﻮﺭﺍﺙ ﻭﻣﺼﺎﺋﺐ‪ ،‬ﻭﺍﻟﻜﻞ ﻳﻌﺮﻑ ﺩﻭﺭﻩ‪ ..‬ﻓﺌﺔ ﻗﻠﻴﻠﺔ ﺗﻘﺎﺑﻞ‬
‫ﺟﻴﺶ ﻣﺘﻜﺎﻣﻞ‪ ،‬ﻭﺍﻷﻧﻈﻤﺔ ﺗ‪‬ﻌﺒﺪ ﺍﻟﻜﺮﺍﺳﻲ ﺍﳉﺎﻟﺴﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﺸﻌﻮﺏ ﻻ ﲤﻠﻚ ﺳـﻮﻯ‬
‫ﺍﻟﻌﻮﻳﻞ ﻭﺍﻟﺼﺮﺍﺥ‪..‬‬

‫ﲦﺔ ﺃﻣﺮ ﺟﺪﻳﺪ ﰲ ﻫﺬﻩ ﺍﳊﺮﺏ‪ ،‬ﻛﺸﻒ ﺃﺯﻣﺎﺗﻨﺎ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ..‬ﻭﻫﻮ ﺣﺰﺏ ﺍﷲ‪:‬‬
 ‫ﻭﻟﻴﺲ ﻫﻨﺎ ﳎﺎﻝ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻌﻘﺎﺋﺪﻱ ﺃﻭ ﺍﻟﺴﻴﺎﺳﻲ ﳍﺬﺍ ﺍﳊـﺰﺏ‪ ،‬ﻭﺇﻥ ﻣـﺎ‬
‫ﺳﻮﻑ ﺃﲢﺪﺙ ﻋﻨﻪ ﻫﻮ"ﺃﺯﻣﺎﺗﻨﺎ ﺍﻟﺪﺍﺧﻠﻴﺔ" ﻭﻟﻜﻦ ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﻣﺎﻧﻊ ﻟﻠﻤﺲ ﺧﻔﻴـﻒ‬
‫ﻟﻄﺒﻴﻌﺘﻪ‪ ،‬ﻭﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﻛﺸﻔﺖ ﻋﻦ ﺣﻘﻴﻘﺔ ﺃﺯﻣﺎﺗﻨﺎ‪..‬‬

‫ﻳﻌﺮﻑ ﺍﳌﺴﻠﻢ ـ ﺍﻟﺬﻱ ﻋﻠﻰ ﺩﺭﺍﻳﺔ ﻛﺎﻓﻴﺔ ﺑﺪﻳﻨﻪ‪ ،‬ﻭﺫﺍﺕ ﺛﻘﺎﻓﺔ ﻣﻄﻠﻌﺔ‪ ،‬ﻭﻣـﺎ ﺃﻧـﺪﺭ‬
‫ﻭﺟﻮﺩﻩ ـ ﺃﻥ ﺣﺰﺏ ﺍﷲ‪ ..‬ﺣﺰﺏ ﺷﻴﻌﻲ ﺭﺍﻓﻀﻲ‪ ،‬ﻟﻴﺲ ﻫﻨﺎﻙ ﺍﺧﺘﻼﻓﺎﺕ ﻓﻘﻬﻴﻪ ﻣﻌﻪ‪..‬‬
‫ﺇﳕﺎ ﻫﻲ ﺍﺧﺘﻼﻓﺎﺕ ﰲ ﺍﻟﻌﻘﻴﺪﺓ !‬

‫ﻭﻳﻌﺮﻑ ﺍﳌﺴﻠﻢ ﺍﻟﻌﺎﺩﻱ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﳊﺰﺏ ﻳﺸﻬﺪ ﺍﻟﺸﻬﺎﺩﺗﲔ‪ ،‬ﻭﻧﺴـﺎﺀﻩ ﻳﺮﺗـﺪﻳﻦ‬
‫ﺍﳊﺠﺎﺏ‪ ،‬ﻭﻳﻘﺎﻭﻡ ﺍﻟﻌﺪﻭ ﺍﻟﺼﻬﻴﻮﱐ ﺍﻟﺬﻱ ﻳ‪‬ﺜﻠﺞ ﺻﺪﺭﻩ ـ ﺃﻱ ﺍﳌﺴﻠﻢ ـ ﺃﻱ ﺃﺫﻯ ﻳﺼﻴﺒﻪ‪.‬‬

‫ﻭﻳﻌﺮﻑ ﺍﳌﺜﻘﻒ ﺍﻟﻌﻠﻤﺎﱐ‪ ،‬ﺃﻥ ﺍﻟﺪﻳﻦ ﻻ ﺩﺧﻞ ﻟﻪ ﰲ ﻫﺬﺍ ﺍﻟﺼـﺮﺍﻉ‪ ،‬ﻭﺃﻳ‪‬ـﺎ ﻛـﺎﻥ‬
‫ﺍﻋﺘﻘﺎﺩﻩ ﳚﺐ ﻧﺼﺮﺗﻪ‪.‬‬

‫ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻮﺍﻗﻒ ﺍﳌﺨﺘﻠﻔﺔ ﻛﺜﲑ‪..‬‬

‫ﺃﻣﺎ ﻣﻮﻗﻒ ﺍﻟﻌﻠﻤﺎﺀ‪ ..‬ﻓﻜﺎﻥ ﻫﻮﺍﻵﺧﺮ ﳐﺘﻠﻔﹰﺎ‪..‬‬

‫ﻓﻬﻨﺎﻙ ﻣﻦ ﺃﻓﱴ ﺑﻌﺪﻡ ﻧﺼﺮﺓ ﻫﺬﺍ ﺍﳊﺰﺏ ﺍﻟﺮﺍﻓﻀﻲ‪ ،‬ﻟﻼﺧﺘﻼﻓﺎﺕ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﻣﻌـﻪ‪..‬‬
‫ﻭﻫﻨﺎﻙ ﻣﻦ ﺃﻓﱴ ﺑﻌﻜﺲ ﺫﻟﻚ‪ ،‬ﻟﻠﻤﺼﺎﱀ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬

‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﱂ ﺃﻛﻦ ﺃﺗﻮﻗﻊ ﺣﺠﻢ ﺍﻻﺧﺘﻼﻑ ﺣﻮﻝ ﻗﻀﻴﺔ ﺻﺮﺍﻉ ﲣـﺺ ﺍﻷﻣـﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ..‬ﻻ ﺳﻴﻤﺎ ﻋﻠﻰ ﺍﻹﻧﺘﺮﻧﺖ‪ ،‬ﻭﰲ ﻣﻨﺘﺪﻳﺎﺗﻪ ﻭﳎﻤﻮﻋﺎﺗـﻪ ﺍﻟﱪﻳﺪﻳـﺔ‪..‬‬
 ‫ﺣﻴﺚ ﻳ‪‬ﻌﱪ ﺍﳉﻤﻴﻊ ﻋﻤﺎ ﰲ ﺻﺪﺭﻩ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﺃﺩﺭﻛﺖ ﺣﻘﻴﻘﺔ ﺃﺯﻣﺘﻨـﺎ ﳓـﻦ‪،‬‬
‫ﻭﻣﺪﻯ ﺧﻄﻮﺭ‪‬ﺎ ﻋﻠﻰ ﻛﻞ ﻗﻀﺎﻳﺎ ﺍﻷﻣﺔ‪.‬‬

‫ﻟﻨﺴﻤﻲ ﺃﻭﻟﹰﺎ ﻛﻞ ﻣﺎ ﺳﺒﻖ ﺃﻧﻪ "ﺭﺩ ﻓﻌﻞ" ﻋﻠﻰ ﺍﻷﺣﺪﺍﺙ ﺍﳉﺎﺭﻳﺔ‪ ..‬ﻭﻫﻨﺎﻙ ﻓـﺎﺭﻕ‬
‫ﻛﺒﲑ ﺑﲔ "ﺍﻟﻔﻌﻞ" ﻭ"ﺭﺩ ﺍﻟﻔﻌﻞ"‪..‬‬

‫ﰲ ﺍﻟﻔﻌﻞ‪ :‬ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﳎﺘﻤﻊ ﻭﻓﻜﺮﺓ ﳚﺘﻤﻊ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍ‪‬ﺘﻤﻊ ﻭﺧﻄـﺔ ﳍـﺬﺍ‬
‫ﺍﻟﻔﻌﻞ‪..‬‬

‫ﺃﻣﺎ ﺭﺩ ﺍﻟﻔﻌﻞ‪ :‬ﻓﺒﻤﻌﺮﻓﺔ ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻨﻦ ﺍﻟﻨﻔﺴﻴﺔ ﻳﺴﺘﻄﻴﻊ ﺃﻱ‬
‫ﻛﻴﺎﻥ ﺣﻘﻴﻘﻲ ﺃﻥ ﻳﺮﺳﻢ ﻟﻨﺎ ـ ﻛﹶﻮﻧﻨﺎ ﻛﻴﺎﻥ ﻏﲑ ﺣﻲ ـ ﺭﺩ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ‪ ،‬ﻭﻗﺘﻤـﺎ‬
‫ﻳﺸﺎﺀ ﻭﺑﺎﻟﻜﻴﻔﻴﺔ ﺍﻟﱵ ﻳﺸﺎﺀ‪..‬‬

‫ﻭﻫﺬﻩ ﻫﻲ ﻣﻮﺍﻗﻔﻨﺎ ﺩﺍﺋﻤ‪‬ﺎ‪ ..‬ﺭﺩ ﻓﻌﻞ‪ ،‬ﻭﻏﺎﻟﺒ‪‬ﺎ ﻣﺎ ﻳﻜﻮﻥ ﻣ‪‬ﺤﺪﺩ ﺳﻠﻔﹰﺎ ﻣﻦ ﻗِﺒﻞ ﺻ‪‬ﻨﺎﻉ‬
‫ﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ ﻭﳏﺮﻛﻴﻬﺎ‪.‬‬

‫ﻭﻟﻨ‪‬ﺤﻠﻞ ﺃﺯﻣﺘﻨﺎ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ..‬ﺩﻭﻥ ﺍﻟﺘﻌﺮﺽ ﳊﺰﺏ ﺍﷲ ﺑﺎﳍﺠﻮﻡ ﺃﻭﺍﻟﺪﻓﺎﻉ‪:‬‬

‫‪ -1‬ﺃﺯﻣﺔ ﺍﻟﻔﻬﻢ‪ :‬ﱂ ﻧﺘﻌﻮﺩ ﺃﻭﱂ ﻧﺘﺮﺏ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﻔﻬﻢ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺭﲟﺎ ﻳﻜﻮﻥ‬
‫ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﺫﻟﻚ ﻛﻮﻥ ﺣﺮﻛﺘﻨﺎ "ﺭﺩ ﻓﻌﻞ"‪ ..‬ﺗﻌﻮﺩﻧﺎ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳـﺔ ﰲ ﺍﻟـﺘﻔﻜﲑ‪،‬‬
‫ﻭﺍﻟﻨﻈﺮ ﺍﻟﺬﺭﻱ ﻟﻸﻣﻮﺭ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﺃﻱ ﺟﺰﺀ ﻣﻦ ﺍﻟﺼﻮﺭﺓ ﻣﻬﻤﺎ ﻛﺎﻥ ﺻﻐﲑ‪‬ﺍ ﻳﻌﱪ ﻋﻠﻰ ﻛﻞ‬
‫ﺍﻟﺼﻮﺭﺓ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻣﻌﻘﺪﺓ ! ﺗﻌﻮﺩﻧﺎ ﻋﻠـﻰ ﺇﻃـﻼﻕ ﺍﻟﻌﻤﻮﻣـﺎﺕ‪ ،‬ﺩﻭﻥ ﲢﻠﻴـﻞ‬
‫ﻭﲤﺤﻴﺺ‪ ،‬ﻭﺩﻭﻥ ﲨﻊ ﻣﺘﺄﱐ ﻟﻠﻤﻌﻠﻮﻣﺎﺕ ﻭﻣﻘﺎﺭﻧﺘﻬﺎ ﺑﺒﻌﻀـﻬﺎ ﻟﻠﻮﺻـﻮﻝ ﻟـﻴﺲ ﺇﱃ‬
‫ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺇﳕﺎ ﺇﱃ ﺃﻗﺮﺏ ﺻﻮﺭﺓ ﳍﺎ‪ ..‬ﻭﺩﺍﺋﻤ‪‬ﺎ ﻣﺎ ﻧﺪﻋﻲ ﺃﻧﻨﺎ ﻻ ﳕﻠﻚ ﺍﻟﻮﻗﺖ ﳍﺬﺍ‪ ،‬ﺃﻭ ﺃﻥ‬
 ‫ﺍﳌﻮﻗﻒ ﻻ ﻳﺴﺘﺪﻋﻲ ﻫﺬﻩ ﺍﻟﻔﻠﺴﻔﺎﺕ ! ﻭﻻ ﺑﺪ ﻣﻦ ﺭﺩ ﻓﻌﻞ ﺳﺮﻳﻊ ﻭﺣﺎﺳﻢ‪ ،‬ﻳﺮﺩ‬
‫ﺍﻟﻜﺮﺍﻣﺔ ﺍﳌﻬﺪﺭﺓ ﰲ ﻛﻞ ﻣﺮﺓ !‬

‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻟﻔﺮﻗﺔ ﺍﳊﺎﺻﻠﺔ ﻟﻴﺲ ﺑﲔ ﻛﻞ ﻓﺌﺔ ﻣﻦ ﻓﺌﺎﺕ ﺍﻷﻣﺔ‪ ،‬ﺑـﻞ‬
‫ﺑﲔ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩﻫﺎ !! ﻭﻫﺬﺍ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﺃﻛﱪ ﺍﳍﺰﺍﺋﻢ ﺍﻟﱵ ﺗﻌﻴﺸـﻬﺎ ﺍﻷﻣـﺔ‬
‫ﺍﳌﺴﻠﻤﺔ‪.‬‬

‫ﻭﺃﻧﺎ ﺃﻋﺘﻘﺪ ﺃﻥ ﻋﻼﺝ ﻫﺬﻩ ﺍﻷﺯﻣﺔ‪ ..‬ﻫﻮ ﺗﺮﺑﻴﺔ ﺍﻟﻌﻘﻞ ﺍﳌﺴﻠﻢ ﺍﻟﺮﺑﺎﱐ‪ ،‬ﺍﻟﺬﻱ ﻗﺎﻋﺪﺗﻪ‪:‬‬
‫ﺃﻳﻦ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺗﻚ ﻳﺎ ﺭﰊ ؟ ﻭﻳﻘﻮﻡ ﻋﻠﻰ ﺭﻛﻴﺰﺗﲔ‪..‬‬

‫ﺍﻷﻭﱃ‪ :‬ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﺗ‪‬ﺤﺪﺩ ﺍﳌﻮﻗﻒ ﺍﻹﳝﺎﱐ‪..‬‬

‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻓﻬﻢ ﺍﻟﻮﺍﻗﻊ ﺃﻳ‪‬ﺎ ﻛﺎﻧﺖ ﻣﺴـﻤﻴﺎﺗﻪ‪ ..‬ﺳﻴﺎﺳـﻲ‪ ،‬ﺍﺟﺘﻤـﺎﻋﻲ‪ ،‬ﺗـﺎﺭﳜﻲ‪،‬‬

‫ﺍﻗﺘﺼﺎﺩﻱ‪ ،‬ﻋﺴﻜﺮﻱ‪ ..‬ﺍﱁ‪.‬‬

‫ﺣﱴ ﻧﺼﻞ ﺇﱃ ﺃﺭﺿﻴﺔ ﺻﻠﺒﺔ ﻣﺸﺘﺮﻛﺔ ﻣﻦ ﺍﻟﻔﻬﻢ‪ ،‬ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺭﻛـﺎﺋﺰ ﺍﻟﻌﻘﻴـﺪﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﲝﻜﻢ ﺃﻧﻨﺎ ﺃﻣﺔ ﻣﺴﻠﻤﺔ‪ ..‬ﻭﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﻮﺍﻗﻊ ﺑﻜﻞ ﺗﻨﻮﻋﺎﺗﻪ ﻭﺗﺸﺎﺑﻜﺎﺗﻪ‬
‫ﻭﺗﻌﻘﻴﺪﺍﺗﻪ‪ ،‬ﲝﻜﻢ ﺃﻧﻪ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﻧﻌﻴﺸﻬﺎ‪.‬‬

‫‪ -2‬ﺃﺯﻣﺔ ﺍﻵﺧﺮ‪ :‬ﺇﻣﺎ ﻣﻌﻨﺎ ﺃﻭﻋﻠﻴﻨﺎ‪ ..‬ﻫﺬﻩ ﻫﻲ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﻳﻌﺸﻴﻬﺎ ﺇﻧﺴﺎﻥ‬
‫ﻫﺬﻩ ﺍﻷﻣﺔ‪ ..‬ﻟﻴﺲ ﻫﻨﺎﻙ ﺃﻱ ﻣﺴﺎﺣﺎﺕ ﻧﻔﺴﻴﺔ ﻟﻘﺒﻮﻝ ﺍﻵﺧﺮ ﺃﻭﺣﱴ ﺍﻻﺳﺘﻤﺎﻉ ﺇﻟﻴﻪ‪ ،‬ﺇﺫ‬
‫ﱂ ﻳﻘﺒﻞ ﺑﻜﻞ ﻣﺎ ﺃﻋﺘﻘﺪﻩ ﻓﺄﻧﺎ ﺃﻛﻔﺮ ﺑﻪ ﺩﺍﺧﻠﻴ‪‬ﺎ‪ ،‬ﱂ ﻧﺘﺮﺏ ﻋﻠﻰ "ﺍﻻﺳﺘﻤﺎﻉ ﺍﻹﻧﺴﺎﱐ" ﺇﱃ‬
‫ﺍﻵﺧﺮ ﻛﻮﻧﻪ "ﺇﻧﺴﺎﻧﹰﺎ " ﳚﺐ ﺍﺣﺘﺮﺍﻣﻪ ﻭﺗﻜﺮﳝﻪ ﻣﻬﻤﺎ ﻛﺎﻥ‪ ،‬ﺩﻭﻥ ﻛﺬﻟﻚ ﺍﻟﺘﻔﺮﻳﻂ ﻓﻴﻤﺎ‬
‫ﻧﺮﺍﻩ ﺛﻮﺍﺑﺖ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ‪.‬‬
 ‫ﻫﺬﺍ ﺍﻟﺮﻓﺾ ﻟﻶﺧﺮ ـ ﺭﻏﻢ ﻛﻮﻧﻪ ﺧﻠﻴﺔ ﰲ ﺟﺴﺪ ﻫﺬﻩ ﺍﻷﻣﺔ ـ ﻳﻌﻤﻖ ﺍﻟﻔﺮﺩﻳﺔ‬
‫ﺍﻟﺸﺪﻳﺪﺓ‪ ،‬ﻭﺍﻟﺘﻌﺼﺐ ﺍﻷﻋﻤﻰ‪ ،‬ﻭﺍﻻﻓﺘﺮﺍﻕ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ..‬ﻭﺭﲟﺎ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﺍﻟﺮﺋﻴﺴـﻲ‬
‫ﰲ ﺫﻟﻚ‪ ،‬ﻫﻮ ﺿﻌﻒ "ﺍﻟﺘﻮﺍﺻﻞ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻹﻧﺴﺎﱐ" ﺍﻟﺬﻱ ﻫﻮ ﻧﺒﺾ ﺍﳊﻴـﺎﺓ ﰲ ﺃﻱ‬
‫ﳎﺘﻤﻊ‪ ،‬ﻭﻛﺬﻟﻚ "ﺍﻟﻌﺸﻮﺍﺋﻴﺔ" ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﳌﺘﺨﺒﻄﺔ ﺍﻟﱵ ﻳﺘﺒﻨﺎﻫﺎ ﻛﻞ ﻣﻨﺎ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺗﻜـﻮﻥ‬
‫ﻫﻨﺎﻙ ﻗﺎﻋﺪﺓ ﺭﻭﺣﻴﺔ ﻭﻓﻜﺮﻳﺔ ﳚﺘﻤﻊ ﻋﻠﻴﻬﺎ ﺇﻧﺴﺎﻥ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

‫ﻭﺃﻧﺎ ﺃﻋﺘﻘﺪ ﺃﻥ ﻋﻼﺝ ﻫﺬﻩ ﺍﻷﺯﻣﺔ‪ ،‬ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺈﺩﺭﺍﻙ ﻗﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﻴﺚ ﻫﻮ‬
‫ﺇﻧﺴﺎﻥ‪ ،‬ﻭﳏﺎﻭﻟﺔ ﺍﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻵﺧﺮ ﰲ ﺣﺐ ﻭﺣﺮﺹ ﻋﻠﻰ ﺇﺑﻼﻏﻪ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗﺮﺍﻫﺎ‬
‫ﺣﻖ‪ ..‬ﺃﻱ ﻋﻤﻠﻴﺔ ﺗﻮﺍﺻﻞ ﺍﺟﺘﻤﺎﻋﻲ ﻣﺴﺘﻤﺮﺓ‪ ،‬ﺣﱴ ﺗﺪﺏ ﺍﳊﻴﺎﺓ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﳌﻴـﺖ‪..‬‬
‫ﻓﻬﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺼﺎﱀ ﺍﻷﻣﺔ‪ ،‬ﺃﻫﻢ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﻋﻠﻰ ﺍﻷﺯﻣـﺎﺕ ﺣـﱴ ﻭﻟﻮﻛـﺎﻥ ﰲ‬
‫ﺍﺧﺘﻼﻓﻚ ﺣﻖ‪.‬‬

‫‪ -3‬ﺃﺯﻣﺔ ﺍﻟﻔﻌﻞ‪ :‬ﺭﻏﻢ ﺃﻥ ﺃﻣﺘﻨﺎ ﺗﺘﻘﻠﺐ ﰲ ﺃﺯﻣﺎﺕ ﻛﺜﲑﺓ ﻭﻣﺸﻜﻼﺕ ﻣﺼـﲑﻳﺔ‪..‬‬

‫ﺇﻻ ﺃﻧﻨﺎ ﻣﺎ ﺯﻟﻨﺎ ﻏﲑ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ "ﺍﲣﺎﺫ ﻗﺮﺍﺭ ﺍﻟﻔﻌﻞ" ﺑﻞ ﻭﻻ ﳓـﺪﺙ ﺃﻧﻔﺴـﻨﺎ ﺣـﱴ‬
‫ﺑﺎﻟﺘﻔﻜﲑ ﻓﻴﻪ‪ ،‬ﻭﱂ ﳕﻠﻚ ﺑﻌﺪ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﱵ ﺗﻨﻈﺮ ﺇﱃ ﺍﻷﻣﺎﻡ‪ ،‬ﻭﲣﻄﻂ ﻟﻠﻤﺴﺘﻘﺒﻞ‪ ..‬ﺇﻧﻨﺎ ﻻ‬
‫ﳕﻠﻚ ﺃﻱ ﻭﺳﺎﺋﻞ ﺃﻣﺎﻥ ﺃﻭﲪﺎﻳﺔ ﺃﻭ ﺇﻧﺬﺍﺭ‪..‬‬

‫ﺇﺫﺍ ﺍﺣﺘﺮﻕ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﺃﺩﻭﺍﺕ ﻹﲬﺎﺩ ﺍﳊﺮﻳﻖ‪ ..‬ﺇﻧﻨﺎ ﻧﻈـﻞ ﻧﺼـﺮﺥ‬
‫ﺣﱴ ﻳﺘﺤﻮﻝ ﺍﻟﺒﻴﺖ ﺇﱃ ﺭﻣﺎﺩ‪ ،‬ﻭ‪‬ﺬﺍ ﺗﻨﺘﻬﻲ ﺍﻷﺯﻣﺔ‪ ،‬ﻭﻧﺴﻜﺖ ﻋﻦ ﺍﻟﺼﺮﺍﺥ‪ ،‬ﻟﻨﺴـﺘﻌﺪ‬
‫ﺇﱃ ﺻﺮﺍﺥ ﺟﺪﻳﺪ ﻣﻊ ﺃﺯﻣﺔ ﺟﺪﻳﺪﺓ !‬

‫ﻭﺭﲟﺎ ﻳﺮﺟﻊ ﺫﻟﻚ ﺇﱃ ﺍﺣﺘﻘﺎﺭﻧﺎ ﻟﺬﻭﺍﺗﻨﺎ‪ ،‬ﻭﻋﺪﻡ ﺍﻹﳝﺎﻥ ﺑﻘﺪﺭﺗﻨﺎ ﻋﻠﻰ ﺇﲣﺎﺫ ﺃﻱ ﻓﻌﻞ‬
‫ﺃﻭ ﺇﺣﺪﺍﺙ ﺗﻐﻴﲑ‪ ،‬ﺃﻭﺍﳋﻮﻑ ﻣﻦ ﺍﶈﺎﻭﻟﺔ ﺍﳋﻄﺄ‪ ..‬ﻓﻨﻈﻞ ﰲ ﺧﻄﺄ ﺩﺍﺋﻢ !‬
 ‫ﻭﺃﻋﺘﻘﺪ ﺃﻥ ﻋﻼﺝ ﻫﺬﻩ ﺍﻷﺯﻣﺔ‪ ،‬ﻳﻜﻮﻥ ﻣﻦ ﺧﻼﻝ ﺇﳝﺎﻧﻨﺎ ﺑﺄﻧﻨﺎ ﳓﻤﻞ ﺭﺳـﺎﻟﺔ‬
‫ﺇﱃ ﺍﻟﻌﺎﳌﲔ‪" ..‬ﺭﺳﺎﻟﺔ ﳒﺎﺓ" ﻭﺃﻧﻨﺎ ﻣﻜﻠﻔﻮﻥ ﺑﺎﻟﺒﻼﻍ ﺍﳌﺒﲔ ﳍﺎ‪..‬‬

‫ﺃﻭﻟﹰﺎ ‪ :‬ﻣﻦ ﺧﻼﻝ ﻭﺍﻗﻌﻨﺎ‪.‬‬

‫ﻭﺛﺎﻧﻴ‪‬ﺎ ‪ :‬ﻣﻦ ﺧﻼﻝ ﻣﻮﺍﻗﻔﻨﺎ‪.‬‬

‫‪ ..‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﳚﻌﻠﻨﺎ ﻧﺪﺭﺱ ﻭﺍﻗﻌﻨﺎ‪ ،‬ﻭﻭﺍﻗﻊ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﻧﻨﻈﺮ ﰲ ﺣﻘﻴﻘـﺔ ﺩﻭﺭﻧـﺎ‬
‫ﺍﳋﻄﲑ ﲡﺎﻩ ﻛﻞ ﻫﺬﻩ ﺍﻟﺘﺤﺪﻳﺎﺕ‪ ..‬ﻓﻨﺘﺤﺮﻙ ﺇﻧﻄﻼﻗﹰﺎ ﻣﻦ ﺭﺅﻳﺔ ﻣﺼﲑﻳﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨـﺎ‪،‬‬
‫ﲡﻌﻠﻨﺎ ﳔﻮﺽ ﺍﳊﻴﺎﺓ ﻟﻨﻤﺘﻠﻚ ﺯﻣﺎﻣﻬﺎ‪ ،‬ﻓﻨﻬﺪﻱ ﺍﻟﺒﺸﺮﻳﺔ ـ ﺑﺈﺫﻥ ﺍﷲ ـ ﺇﱃ ﺳﺒﻴﻞ ﺍﻟﺮﺷﺎﺩ‪.‬‬

‫‪ -4‬ﺃﺯﻣﺔ ﺍﻻﻓﺘﺮﺍﻕ‪ :‬ﺇﻧﻨﺎ ﻧﻌﻴﺶ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻻﻓﺘﺮﺍﻗـﺎﺕ‪ ..‬ﺍﻓﺘـﺮﺍﻕ ﻓﻜـﺮﻱ‪..‬‬

‫ﻋﻘﺎﺋﺪﻱ‪ ..‬ﻭﺍﻗﻌﻲ‪ ..‬ﺭﻭﺣﻲ‪ ،‬ﺭﻏﻢ ﺃﻧﻨﺎ ﻣﺘﻼﺻﻘﻮ ﺍﻷﺟﺴﺎﺩ‪ ..‬ﻟﻜﻨﻨﺎ ﻣﺘﻔﺮﻗﻮﻥ ﰲ ﻛـﻞ‬
‫ﺷﻴﺊ‪ ،‬ﺭﲟﺎ ﲡﻤﻌﻨﺎ ﺍﻟﺸﻌﺎﺭﺍﺕ ﺍﻟﱪﺍﻗﺔ ﺣﻴﻨ‪‬ﺎ ﻣﻦ ﺍﻟﺪﻫﺮ‪ ..‬ﺇﻻ ﺃﻧﻪ ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﺗﻨﺠﺰ ﺷﻴﺌﹰﺎ‬
‫ﰲ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ‪ ..‬ﻹﻧﻨﺎ ﻻ ﳕﻠﻚ ﻣﺮﺟﻌﻴﺔ ﺣﻘﻴﻘﻴﺔ ﻧﻄﻤﺌﻦ ﺇﱃ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ‪.‬‬

‫ﻭﺭﲟﺎ ﻳﻜﻮﻥ ﺍﻟﺴﺒﺐ ﺍﻟﺮﺋﻴﺴﻲ ﰲ ﺫﻟﻚ‪ :‬ﻋﺪﻡ ﺇﺩﺭﺍﻛﻨﺎ ﳊﻘﻴﻘﺔ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟـﱵ‬
‫ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻭﻫﻲ ﺷﻬﺎﺩﺓ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳـﻮﻝ ﺍﷲ" ﻓﺘﺤـﺪﺙ‬
‫ﺍﻓﺘﺮﺍﻗﺎﺕ ﻭﺗﻨﺎﻗﻀﺎﺕ ﰲ ﺍﳌﺸﺎﻋﺮ ﻭﺍﳌﻮﺍﻗﻒ ﻭ"ﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ"‪ ،‬ﻭﺍﻻﺧﺘﻼﻑ ﺍﻟﻀـﺨﻢ‬
‫ﺑﲔ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﺑﻜﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻛﺪﻳﺎﻧﺔ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ‪‬ﺎ ﻛﻤﻨﻬﺞ ﺣﻴﺎﺓ !‪.‬‬

‫ﻭﺃﻋﺘﻘﺪ ﺃﻥ ﻋﻼﺝ ﻫﺬﻩ ﺍﻷﺯﻣﺔ‪ ،‬ﺇﳕﺎ ﻳﻜﻮﻥ ﲟﻌﺮﻓﺔ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻹﳝـﺎﻥ ﺑﺎﻹﺳـﻼﻡ‬
‫ﻛﺪﻳﺎﻧﺔ‪ ،‬ﻭﺑﲔ ﻛﻮﻧﻪ ﻣﻨﻬﺎﺝ ﺣﻴﺎﺓ‪ ..‬ﻭﺇﺩﺭﺍﻙ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﻗﻠﺐ ﺇﻧﺴﺎﻥ‪ ،‬ﻣﻦ ﺷﺄ‪‬ﺎ‬
‫ﺃﻥ ﺗﻮﺣﺪ ـ ﻛﻤﺎ ﻫﻲ ﻃﺒﻴﻌﺘﻬﺎ ـ ﻃﺎﻗﺎﺗﻪ ﻭﻣﺸﺎﻋﺮﻩ ﻫﻮﻭﻛﻞ ﻣﻦ ﻳﺆﻣﻦ ‪‬ﺎ ﳓﻮ ﺍﻟﻄﺮﻳـﻖ‬
 ‫ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﺗﺼﻮﻍ ﰲ ﺃﻟﻔﺔ ﺃﺭﻗﻰ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺍﳊﻖ‬
‫ﻭﺍﻟﻌﺪﻝ ﺍﻟﺮﺑﺎﱐ‪.‬‬

‫‪ -5‬ﺍﻷﺯﻣﺔ ﺍﻟﻜﱪﻯ‪ :‬ﻭﻫﻲ ﺃﻣﺮ ﻣﻀﺤﻚ ﻟﻮﻻ ﺃﻧﻪ ﻣﺒﻜﻲ !!‬

‫ﺃﻧﺎ ـ ﻣﺜﻠﹰﺎ ـ ﺃﺭﻯ ﺿﺮﻭﺭﺓ ﻧﺼﺮﺓ ﻟﺒﻨﺎﻥ ﻛﺒﻠﺪ ﻋﺮﰊ ﻳﻘﻊ ﰲ ﳏﻴﻂ ﺍﻷﻣﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻛﺸﻌﺐ ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻪ ﻃﻮﺍﺋﻒ ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻟﺪﻳﺎﻧﺎﺕ‪ ..‬ﻭﰲ ﻧﻔﺲ ﺍﻟﻮﻗـﺖ‬
‫ﺩﻭﻥ ﺍﻟﺘﺒﺎﺱ ﺃﻭﺧﻠﻂ ﰲ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺸﺄﻥ ﺣﺰﺏ ﺍﷲ ﻛﻮﻧـﻪ ﺣـﺰﺏ‬
‫ﺭﺍﻓﻀﻲ ﳔﺘﻠﻒ ﻣﻌﻪ ﺍﺧﺘﻼﻓﺎﺕ ﻣﻨﺎﻗﻀﺔ ﻟﻺﳝﺎﻥ‪.‬‬

‫ﻭﻳﺮﻯ ﻏﲑﻱ‪ ..‬ﺿﺮﻭﺭﺓ ﻧﺼﺮﺓ ﺣﺰﺏ ﺍﷲ ﻣﻬﻤﺎ ﺍﺧﺘﻠﻔﻨﺎ ﻣﻌﻪ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺗﺪﻋﻴﻤﻪ‬
‫ﻛﻮﻧﻪ ﻣﻘﺎﻭﻣﺔ ﻋﺮﺑﻴﺔ!! ﲢﻤﻞ ﻗﻀﺎﻳﺎ ﺍﻷﻣﺔ !‬

‫ﻭﻳﺮﻯ ﺁﺧﺮﻭﻥ‪ ..‬ﻋﺪﻡ ﻧﺼﺮﺓ ﻫﺬﺍ ﺍﳊﺰﺏ ﺍﻟﺮﺍﻓﻀﻲ‪ ،‬ﻭﻋﺪﻡ ﺍﻟـﺪﻋﺎﺀ ﳍـﻢ‪ ،‬ﺩﻭﻥ‬
‫ﺍﻟﺘﻌﺮﺽ ﺇﱃ ﻗﻀﻴﺔ ﺍﻟﺼﺮﺍﻉ ﺍﻟﻘﺎﺋﻤﺔ‪.‬‬

‫ﻓﺎﻷﺭﺍﺀ ﻣﻨﻘﺴﻤﺔ ﺑﲔ ﻣﺆﻳﺪ‪ ..‬ﻭﻟﻪ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻣﺎ ﻳﺆﻣﻦ ‪‬ﺎ‪ ،‬ﻭﺑﲔ ﻣﻌﺎﺭﺽ ﳍـﺬﻩ‬
‫ﺍﻟﻨﺼﺮﺓ ﻭﻟﻪ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻣﺎ ﻳﻌﺘﻘﺪ ﻓﻴﻬﺎ‪ ..‬ﻭﺣﱴ ﻫﺬﻩ ﺍﻷﺳـﺒﺎﺏ ﺳـﻮﺍﺀ ﰲ ﺍﻟﺘﺄﻳـﺪ‬
‫ﻭﺍﳌﻌﺎﺭﺿﺔ ﱂ ﻧﺘﻮﺣﺪ ﰲ ﺭﺅﻳﺘﻬﺎ !!‬

‫ﺍﻷﻣﺮ ﺍﳌﻀﺤﻚ ﻫﻨﺎ‪:‬‬

‫ﻫﻮﺃﻧﻨﺎ ﲨﻴﻌ‪‬ﺎ ﻻ ﳕﻠﻚ ﻧﺼﺮﺓ ﻭﻻ ﺗﺄﻳﻴﺪ ﻭﻻ ﺃﻱ ﺷﻴﺊ‪!!! ..‬‬

 ‫ﺇﻧﲏ ﺣﲔ ﻗﻠﺖ‪ :‬ﳚﺐ ﻧﺼﺮﺓ ﻟﺒﻨﺎﻥ ﺩﻭﻥ ﺍﻟﺘﺒﺎﺱ ﰲ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﺃﻭﺧﻄﺮ‬
‫ﺟﻌﻞ ﻗﻀﻴﺔ ﺍﻟﺼﺮﺍﻉ ﻗﻀﻴﺔ ﻋﻘﺎﺋﺪﻳﺔ ﻟﻨﺸﺮ ﻣﺬﺍﻫﺐ ﺿﺎﻟﺔ‪ ..‬ﻗﻠﺖ ﻟﻨﻔﺴﻲ‪ :‬ﻣـﺎ ﺍﻟـﺬﻱ‬
‫ﺃﻣﻠﻜﻪ ﺃﻭﳝﻠﻜﻪ ﻏﲑﻱ‪ ..‬ﺣﱴ ﻧﻘﺒﻞ ﺃﻭﻧﺮﻓﺾ ؟!!!‬

‫ﻟﻘﺪ ﻧﺴﻴﻨﺎ ﰲ ﺯﲪﺔ ﺍﻟﺼﺮﺍﻉ ﻭﺍﻷﺯﻣﺎﺕ‪ ..‬ﺃﻧﻨﺎ ﻣﻘﻄﻌﻮ ﺍﻷﺭﺟﻞ ﻭﺍﻷﻳﺪﻱ‪ ،‬ﻭﻻ ﳕﻠﻚ‬
‫ﺳﻮﻯ ﺃﻟﺴﻨﺔ ﻧﺼﺮﺥ ‪‬ﺎ ﻛﻴﻔﻤﺎ ﺷﺌﻨﺎ‪ ،‬ﻭﻷﻧﻨﺎ ﻻ ﳕﻠﻚ ﺳﻮﺍﻫﺎ ﻓﺈﻧﻨﺎ ﳔﺘﻠﻒ ﻭﻧﻔﺘـﺮﻕ‪،‬‬
‫ﻭﻧﺘﻮﺣﺶ ﰲ ﺍﻟﻔﺮﻗﺔ ﻭﺍﻻﺧﺘﻼﻑ ﻭﺍﻻﻋﺘﺮﺍﺽ ﻭﺍﻟﻨﻘﺪ ﻷﻧﻨﺎ ﻟﻦ ﻧﻔﻌﻞ ﺷﻴﺌﹰﺎ‪ ،‬ﻭﻻ ﳕﻠـﻚ‬
‫ﺷﻴﺌﹰﺎ‪ ..‬ﺣﻘﹰﺎ ﺇﻧﻪ ﺃﻣﺮ ﳚﻌﻠﲏ ﺃﺿﺤﻚ ﺣﱴ ﺍﻟﺒﻜﺎﺀ !!‬

‫‪!!!..........‬‬

‫ﻟﻘﺪ ﻭﺻﻞ ﰊ ﺍﻷﻣﺮ ﺇﱃ ﺃﺑﻌﺪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻗﻠﺖ‪ :‬ﻟﻮ ﻭﻗﻌﺖ ﺃﺯﻣﺔ ﰲ ﻭﻃﲏ ـ ﻭﻫـﻮ‬
‫ﺑﺎﻟﻔﻌﻞ ﰲ ﺳﻠﺴﻠﺔ ﻣﺘﺼﻠﺔ ﻣﻦ ﺍﻷﺯﻣﺎﺕ ـ ﻣﺎ ﺍﻟﺬﻱ ﺃﻣﻠﻜﻪ ﳍﺬﺍ ﺍﻟﻮﻃﻦ ؟! ﻭﻣﺎ ﺍﻟـﺬﻱ‬
‫ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻓﻌﻠﻪ ﻣﻦ ﺃﺟﻠﻪ ؟!‬

‫ﻭﺇﺫﺍ ﺍﺧﺘﻼﻓﻨﺎ ﻣﺜﻞ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻛﻴﻒ ﻧﻠﺘﻘﻲ ﻋﻨﺪ ﻧﻘﻄﺔ ﺍﻹﺻـﻼﺡ ﺃﻭ ﺣـﱴ‬
‫ﺍﻟﺪﻓﺎﻉ ؟!‬

‫ﻫﺬﻩ ﻫﻲ ﺍﻷﺯﻣﺔ ﺍﻟﻜﱪﻯ‪ ..‬ﻭﺍﳌﺼﻴﺒﺔ ﺍﻟﻜﱪﻯ‪.‬‬

‫ﻣﺎ ﺳﺒﺒﻬﺎ ؟ ﻭﻣﺎ ﻫﻲ ﻛﻴﻔﻴﺔ ﻋﻼﺟﻬﺎ ؟‬

‫ﻫﺬﺍ ﻣﺎ ﳚﺐ ﺃﻥ ﻧﻔﻜﺮ ﻓﻴﻪ‪ ،‬ﻭﻧﻌﻤﻞ ﻣﻦ ﺃﺟﻠﻪ‪ ..‬ﺑﻞ ﻭﻧﺼﻮﻍ ﺣﻴﺎﺗﻨﺎ ﻣﻦ ﺃﺟﻞ ﺣﻞ‬
‫ﺗﻠﻚ ﺍﻷﺯﻣﺎﺕ‪ ،‬ﻗﺒﻞ ﺃﻥ ﳔﺪﻉ ﺃﻧﻔﺴﻨﺎ ﲟﻮﺍﻗﻒ ﺧﻴﺎﻟﻴﺔ‪ ،‬ﻟﻴﺲ ﳍﺎ ﺃﺛﺮ ﰲ ﻭﺍﻗﻊ ﺍﳊﻴﺎﺓ‪.‬‬
 ‫ﺧﺎﲤﺔ‬

‫ﻛﻲ ﻳﺴﺘﻄﻴﻊ ﺍﳌﺴﻠﻢ ﲢﺪﻳﺪ ﻣﻮﻗﻔﻪ ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﻭﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﳝﺮ ‪‬ﺎ ﰲ ﺣﻴﺎﺗﻪ‪ ..‬ﻻ‬
‫ﺑﺪ ﺃﻥ ﳛﻤﻞ ﺍﻟﻌﻘﻞ ﺍﻟﺮﺑﺎﱐ‪ ،‬ﺍﻟﺬﻱ ﻗﺎﻋﺪﺗﻪ‪ ..‬ﺃﻳﻦ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺗﻚ ﻳﺎ ﺭﰊ ؟‬

‫ﻭﺣﱴ ﻳﻜﻮﻥ ﻟﻪ ﻣﻮﻗﻔﹰﺎ ﺭﺑﺎﻧﻴ‪‬ﺎ‪ ..‬ﻻ ﺑﺪ ﺃﻥ ﻳﺮﺗﻜﺰ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻺﺳﻼﻡ‬
‫ﻣﻦ ﺟﺎﻧﺐ‪ ،‬ﻭﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﻋﻠﻰ ﻭﻋﻲ ﺑﺎﳊﻴﺎﺓ ﺍﻟﻮﺍﻗﻌﻴﺔ ﺃﻳ‪‬ﺎ ﻛﺎﻧـﺖ ﻣﺴـﻤﻴﺎ‪‬ﺎ‪..‬‬
‫ﺳﻴﺎﺳﻴﺔ‪ ،‬ﺍﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻋﺴﻜﺮﻳﺔ‪ ،‬ﻓﻜﺮﻳﺔ‪ ..‬ﺍﱁ‬

‫ﺣﱴ ﻳﺴﺘﻄﻴﻊ ‪‬ﺎﺗﲔ ﺍﻟﺮﻛﺰﺗﲔ‪ :‬ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺍﻟﻮﺍﻗﻊ‪ ..‬ﺃﻥ ﻳﺪﺭﻙ ﻣﻮﻗﻔﻪ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻭﻻ‬
‫ﻳﺘﻌﺠﻞ ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻟﻴﻌﻠﻢ ﺃﻥ ﻫﻨﺎﻙ ﻣﺆﺳﺴﺎﺕ ﺿﺨﻤﺔ ﻣﺘﺨﺼﺼﺔ ﰲ ﺳﺮﻗﺔ‬
‫ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﲤﻴﻴﻊ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﺍﻟﻠﻌﺐ ﺑﺎﻟﻌﻮﺍﻃﻒ ﻭﺍﻟﻀﻤﺎﺋﺮ‪ ..‬ﻭﻫﻨﺎﻙ ﻛـﺬﻟﻚ "ﺍﳌﺜﻘـﻒ‬
‫ﺍﻟﻐﱯ" ـ ﺍﻟﺬﻱ ﺍﺑﺘﻠﻴﺖ ﺑﻪ ﺍﻷﻣﺔ ـ ﻭﺍﻟﺬﻱ ﻋﻠﻰ ﺇﻃﻼﻉ ﲟﺎ ﳛﺪﺙ‪ ..‬ﺇﻻ ﺃﻧﻪ ﻳﺼﻞ ﺇﱃ‬
‫ﻧﺘﺎﺋﺞ ﻏﺒﻴﺔ ﻭﻣﻮﺍﻗﻒ ‪‬ﻣﺘ‪‬ﺨﻠﻔﺔ !‬

‫ﻛﻤﺎ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻢ‪ ،‬ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻘﻀﺎﻳﺎ ﻣﻦ ﻣﻨﻈﻮﺭ "ﺣﺠﻢ ﺍﻟﻘﻀﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻷﻣﺘﻪ ﺍﻹﺳﻼﻣﻴﺔ" ﻭﻛﻴﻒ ﻳﺘﺤﻘﻖ ﳍﺎ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻣﻮﻗﻔﻪ ﻫﺬﺍ‪ .‬ﻻ ﻣﻦ ﻣﻨﻈﻮﺭ ﺃﻫﻮﺍﺀﻩ‬
‫ﺃﻭﺭﻏﺒﺎﺕ ﺣﺰﺑﻪ ﺃﻭﻧﻈﺎﻣﻪ ﺍﻟﺴﻴﺎﺳﻲ !!‬

‫ﻭﺃﻻ ﻳﻨﺘﻬﻲ ﺍﻷﻣﺮ ﻋﻨﺪ ﻣﻮﻗﻔﻪ ﻭﺗﺼﻮﺭﻩ ﻣﻦ ﻗﻀﻴﺔ ﻣﺎ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻗﻴﻤﺔ ﳍﺬﺍ ﺍﳌﻮﻗﻒ‪،‬‬
‫ﻭﺫﺍﻙ ﺍﻟﺘﺼﻮﺭ ﺇﻥ ﱂ ﻳﺘﺮﺟﻢ ﺇﱃ ﺣﺮﻛﺔ ﻭﺍﻗﻌﻴﺔ‪ ،‬ﻭﺗﻔﺎﻋﻞ ﻣﻠﻤﻮﺱ ﻣـﻊ ﺍﻷﺣـﺪﺍﺙ‪..‬‬
 ‫ﻓﺘﺤﺪﻳﺪ ﺍﻟﺘﺼﻮﺭ ﻟﻴﺲ ﻣﻦ ﺃﺟﻞ ﻣﻘﺎﺭﻋﺔ ﺍﻵﺧـﺮﻳﻦ‪ ،‬ﺃﻭﻣﻨﺎﻓﺴـﺘﻬﻢ‪ ،‬ﺃﻭ‪‬ـﺮﺩ‬
‫ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻴﻬﻢ‪..‬‬

‫ﺇﳕﺎ ﻫﻮ ـ ﻓﻘﻂ ـ ﻣﻦ ﺃﺟﻞ ﺍﲣﺎﺫ ﺧﻄﻮﺍﺕ ﻓﻌﺎﻟﺔ ﰲ ﻃﺮﻳﻖ ﻧﺼﺮﺓ ﺍﻷﻣـﺔ ﰲ ﻛـﻞ‬
‫ﻗﻀﺎﻳﺎﻫﺎ ﺍﳌﺼﲑﻳﺔ‪.‬‬